What is so Good about Moral Freedom?

Many Christian philosophers believe that it is a great good that human beings are free to choose between good and evil, so good indeed that God is justified in putting up with a great many evil choices for the sake of it. But many of the same Christian philosophers also believe that God is essentially good – good in every possible world. Unlike his sinful human creatures, God cannot choose between good and evil. In that sense, he is not 'morallyFree'. It is not easy to see how to fit these two theses into a single coherent package. If moral freedom is such a great good in human beings, why is it not a grave defect in God that he lacks it? And if the lack of moral freedom does not detract in any way from God's greatness, would it not have been better for us not to have it? I develop, but ultimately reject, what I take to be the most initially promising strategy for resolving this dilemma.     

Why patients should give thanks for their disease: traditional Christianity on the joy of suffering.

Patristic teaching about sin and disease allows supplementing well-acknowledged conditions for a Christian medicine with further personal challenges, widely disregarded in Western Christianities. A proper appreciation of man's vocation toward (not just achieving forgiveness but) deification reveals the need to cooperate with the Holy Spirit's offer of grace toward restoring man's pre-fallen nature. Ascetical exercises designed at re-establishing the spirit's mastery over the soul distance persons from (even supposedly harmless) passion. They thus inspire the struggle towards emulating Christ's (self-crucifying) kenotic love, and to accept even secularly "undeserved" suffering as spiritually deserved in view of his (forever) lacking fervor in that struggle. Only in the spirit of that love can the evil Adam's sin brought into this world work its therapeutic impact, the eschatological purpose of which explains God's lovingly permitting that evil. This therapeutic impact is physically manifested already in this life through the transforming energies granted the saints of the church.     

Borders, Boundaries, and Blessing: Mission as Converting Hypocrites into Sinners

Abstract :  Rather than seeing inequity on different sides of borders as the result of God having blessed some people more than others, it must be considered the consequence of sinful and unjust systems and structures to which we all contribute. According to Jesus' teaching and practice, only as we see ourselves as sinners in need of help and healing can we fulfill the mission of serving as God's instruments to promote justice and equity on all sides of the borders and boundaries that exist in our world.     

Trinity and Church: Trinitarian Perspectives on the Identity of the Christian Community

Starting from practical problems with praying and living a Christian life, the author argues that God's relationship with the Christian community has primacy over God's relationship with individual believers. When we conceive of the Christian community as being the body of Christ, we can uphold the high Christian ideals of prayer and living a Christian life without making them unattainable: these ideals are ideals for the community rather than for individual persons within the community. Next, the author argues that being the body of Christ is given to the Christian community not as a possession but as a task to fulfil through the power of the Holy Spirit. Finally, he shows how, in becoming the body of Christ through the Spirit, the Christian community is drawn up into the trinitarian community. He concludes that the identity of the Christian church cannot be fully understood apart from the Trinity.     

Universalism, particularism and the ethics of dignity.

This paper explores the problem of universalism and particularism in contemporary ethics, and its relationship to Christian bioethics in particular. An ethic of human dignity is outlined, which, it is argued, constrains moral discourse in the broad sense--thus meeting the demands of universalism--but which is at the same time amenable to a variety of particularist interpretations--thus acknowledging the current shift toward historicism, traditionalism, and culture. The particularist interpretations that are of central concern here are those provided by historic Christianity. The eventual goal is to indicate how a Christian conception of human dignity can have universal normative relevance both as a standard against which to assess competing particularist conceptions, and as a practical guide for everyday living. A Christian conception of dignity will in turn have significant implications when addressing contemporary issues in bioethics. These are ambitious goals, and a full explication of the ideas presented will not be possible in this context. Nevertheless, there is value in getting a bird's-eye view of the landscape before one goes about scaling the mountains and exploring the valleys. The present essay is intended as a general geography of the moral terrain in which an ethic of dignity in general, and a Christian perspective on dignity in particular, can provide normative guidance.     

Freedom in responsibility: on the relevance of "sin" as a hermeneutic guiding principle in bioethical decision making.

This essay deals with questions of responsibility concerning technology, in particular, gene technology and the special problem of research on embryos. I raise issues concerning the extent of humans' authority to act and the limits of human freedom. In what way is that freedom given, and what kind of responsibility results from it? By discussing various concepts of human freedom in the tradition of European philosophy, as juxtaposed to the Protestant understanding of freedom, this essay discusses the restricting limits, and the obligation to take responsibility. It will turn out that the question concerning freedom cannot be answered without understanding what being human involves. From a Christian perspective, this implies that the foundational relationship between human freedom and sin will be central to an assessment of the human ability to take responsibility. By obliterating the limits of human freedom, sin jeopardizes the very essence of that freedom. The project of taking into account the sinful state of the human condition thus aims at developing a realistic picture of the authority of humans in action, even in view of the human tasks of promoting science and research.     

Suffering, sovereignty, and the purposes of God: Christian convictions and medical killing.

Despite a variety of "non-ecumenical" features in Christian arguments about suicide, assisted suicide, and euthanasia, there are obvious "ecumenical" aspects to be found in the general Christian prohibition of these practices. A fair reading of the Christian tradition requires that we acknowledge both the differences that distinguish particular perspectives and the fundamental themes that allow an identifiably Christian position to emerge in stark contrast to the secular discussion of these issues. Central to Christian interpretations of dying and death are an acknowledgment of God's sovereignty over human life, an understanding of suffering that stresses identification with Christ as the source of Christian hope, and the recognition that God's creative and redemptive purposes are generally (or always) at odds with the deliberate choice of assisted suicide or euthanasia.     

Open Theism: An Answer to My Critics

Abstract :  Open theism is a version of historic free will theism which posits God as granting to human beings significant freedom to cooperate with or to resist the will of God for their lives. God's goal is to make possible relationships of mutual love between God and creatures and therefore set up a dynamic give and take situation in which God can even be said to risk failure to the degree permitted by the overall plan. A debate has broken out as to whether open theism goes too far in its revision. I myself see it as a mere adjustment to standard Arminian thinking on the point of understanding the divine foreknowledge. In this article, I argue that, despite a goodly number of objections, the position deserves to be viewed as a legitimate option for Christian theology, yea even for "evangelical" theology.     

Advent's Answer to the Problem of Evil

Traditional Christian answers to the problem of evil may be identified as either theistic or christological. While theistic theodicies enjoy greater philosophical interest, christological theodicies are more practical, remaining embodied in the semiotics of the worshipping church, and are utimately more successful. The Christian church's liturgical practice of Advent – where Christology, soteriology and eschatology come together – is a common and coherent response to the problem of evil. The practice of Advent comprises an eschatological ethics of justice and mercy which embraces their evil side-effects and the tension of present and future justice. Advent thus presents the problem of evil as a constructive part of Christian theology and ethics.     

Pardoning Puritanism: Community,Character, and Forgiveness in the Work of Richard Baxter

The English Puritan Richard Baxter (1615–1691) developed an account of forgiveness that resonates with twentieth‐century virtue ethics. He understood forgiveness as one component of a larger disposition of character developed in community as human beings recognize themselves as sinful creatures engaged in complex relationships of dependency and responsibility, with both God and one another. In the midst of these relationships, persons experience divine and human forgiveness and discover opportunities to practice forgiveness in return. Baxter thus negotiated a distinctive relationship between Christian hope for reconciliation and more stereotypical Puritan emphases on punishment, civil order, and justice. At the same time that recent moral reflection allows us to raise questions about some features of Baxter's argument (such as his treatment of anger), his work provides important resources for correlating dispositions with concrete obligations, establishing a place for forgiveness in the public realm, and counterbalancing the modern emphasis on individual rights.     

Ethical issues in the application of medical technology to paediatric intensive care: two views of the newborn

Recent advances in medical technology have led to a marked improvement in the chances of survival of sick or preterm infants, thereby stimulating renewed ethical debate on the status of the newborn. Two contradictory attitudes to the medical care of preterm or congenitally malformed newborn infants can be discerned in our pluralistic society. The two attitudes have their historical roots in the classical Graeco-Roman and Judaeo-Christian ethical traditions respectively. The former views newborn infants as of potential value only whereas the latter emphasises the intrinsic worth and dignity of the individual made in God's image. Recent secular philosophical reflection has provided a rationale for infanticide of the sick or abnormal newborn. A Christian approach to the care of the newborn prohibits intentional killing yet may encompass the withdrawal of treatment that is inappropriate or unduly burdensome. Medical care should be based upon respect for the value of the individual, protection of the defenceless from abuse or exploitation, and wise stewardship of limited health-care resources.     

Pardoning Puritanism: Community, Character, and Forgiveness in the Work of Richard Baxter

The English Puritan Richard Baxter (1615–1691) developed an account of forgiveness that resonates with twentieth-century virtue ethics. He understood forgiveness as one component of a larger disposition of character developed in community as human beings recognize themselves as sinful creatures engaged in complex relationships of dependency and responsibility, with both God and one another. In the midst of these relationships, persons experience divine and human forgiveness and discover opportunities to practice forgiveness in return. Baxter thus negotiated a distinctive relationship between Christian hope for reconciliation and more stereotypical Puritan emphases on punishment, civil order, and justice. At the same time that recent moral reflection allows us to raise questions about some features of Baxter's argument (such as his treatment of anger), his work provides important resources for correlating dispositions with concrete obligations, establishing a place for forgiveness in the public realm, and counterbalancing the modern emphasis on individual rights.     

Grace, Doubt, and Evil: The Constructive Task Of Reformation Theology

The Lutheran vocation is to be a friend of grace; and since the 16th century Lutheran systematic theology has built upon a foundation of grace. Two apparent barriers to grace need addressing. First, doubt in the form of agnosticism and atheism provides a metaphysical argument against God's existence. Second, evil and suffering provide a moral argument against God's existence. From a Lutheran point of view the question of God's graciousness takes precedence over God's existence.     

Lutheran conceptions of human dignity in a global context: A conversation with Indian Dalits and European/Americans

This paper explores Lutheran conceptions of human dignity expressed by European/Americans (Oswald Bayer and John Witte, Jr.) and Dalits (Raj Bharath Patta and Surekha Nelavala). The former emphasize the human coram Deo, the lost dignity of the individual sinner, and the imputed dignity of the justified. The latter attend especially to humans coram hominibus, the dignity of the “sinned upon” in Indian society, and the full inclusion of Dalits. While neither view replaces the other, I argue that European/Americans must become more responsive to differentiated social realities in which persons are “sinful” and “sinned upon” in unequal ways.     

Hope in the Last Judgement and Human Dignity

Reviewing modern criticisms of eschatological judgement, both theological and moral-philosophical, this article argues that the notion of the last judgement by Jesus Christ constitutes the dignity of the human person. In modern industrial societies, assertions of autonomous human self-realization rarely lead to human dignity. By contrast, God's acts as creator, saviour and judge constitute human worth.     

THE THERMODYNAMIC AND PHYLOGENETIC FOUNDATIONS OF HUMAN WICKEDNESS

Abstract. The problem of evil is brought under the ambit of science by explicating the theological concept "sinful" in thermo-dynamic and phylogenetic terms, and the proposition "Homo sapiens is a sinful species" is established. By a like explication, the theological concept of the "Fall of man" is shown to be an amalgam of two concepts, Fall I and Fall II, of thermodynamic and anthropogenetic origins, respectively. Fall I affects all life; Fall II ("original sin") affects Homo sapiens and its immediate forebears alone.     

‘But Do Not Use The Rotted Names’: Theological Adequacy and Homosexuality

The Christian evaluation of homosexuality is based primarily on a model which can view homosexuality only as aberrational. From a Christian theological point of view this model articulates an inadequate vision of the dignity of human being. In its deliberations on the process of church, Vatican Council II implicitly developed a relational-progressive model for understanding the salvific engagement of the complete gift of Godlife and creation. This model, in turn, provides a new basis for understanding human dignity and evaluating homosexuality. Viewed from this perspective homosexuality is able to be considered a sacramental embodiment of Godlife.     

Physician-assisted suicide reconsidered: dying as a Christian in a post-Christian age.

The traditional Christian focus concerning dying is on repentance, not dignity. The goal of a traditional Christian death is not a pleasing, final chapter to life, but union with God: holiness. The pursuit of holiness requires putting on Christ and accepting His cross. In contrast, post-traditional Christian and secular concerns with self-determination, control, dignity, and self-esteem make physician-assisted suicide and voluntary active euthanasia plausible moral choices. Such is not the case within the context of the traditional Christian experience of God, which throughout its 2000 years has sternly condemned suicide and assisted suicide. The wrongness of such actions cannot adequately be appreciated outside the experience of that Christian life. Traditional Christian appreciations of death involve an epistemology and metaphysics of values in discordance with those of secular morality. This difference in the appreciation of the meaning of dying and death, as well as in the appreciation of the moral significance of suicide, discloses a new battle in the culture wars separating traditional Christian morality from that of the surrounding society.     

GOD'S PLACE IN A SPACE AGE

Abstract. The shift from a pre-Copernican to a Copernican world view has caused an ever increasing sense of homelessness for the idea of a theistically conceived God. This paper first traces the historical development of this problem and its implications for the Christian faith. Next it presents some historically evolved "rescue" attempts and examines them critically. Then follows an inquiry concerning the biblical understanding of God's relation to space and a critical presentation of some contemporary proposals to make God's presence intelligible. In conclusion we propose a dimensional model of relating God and the world, a model which allows for a reasonable discourse of God's immanence and transcendence.     

Carne Vale (Goodbye to Flesh?): Caribbean Carnival,Notions of the Flesh and Christian Ambivalence about the Body

This paper interrogates the popular notions of sexuality that lay behind the women’s bodily displays during Trinidad Carnival, the iconic Carnival experience in the region, and contrasts these to some Christian notions of the body and sexuality, which see the body (‘the flesh’) and sexuality, as problematic even sinful, as is captured in the word “carnal”/“fleshly”. Carne Vale, “goodbye to flesh”, plays on the Christian roots of Carnival, the religious festival before the solemnity of Lent when meat is given up. It hints at Christian notions of body which devalue physical being and oftentimes view it as the site of sinfulness and temptation. It argues that Caribbean women have subverted and continue to subvert such negative valuations by engaging in carnivalesque masquerade that revalues bodies, especially colonised female bodies.