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1. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2

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selected essays

2. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
David P. Gushee

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This SCE presidential address attempts an interpretation of the history of American Christian ethics that is simultaneously an intellectual autobiography. Seven types of Christian ethics receive attention: ecclesial-formational, Protestant social ethics, Niebuhrian, Catholic, evangelical, Hauerwasian, and liberationist. The discipline is described as methodologically fractured and professionally endangered, especially in the case of its founding strand, Protestant social ethics. The essay ends with a call for mutual respect and support among Christian ethicists, sustained attention to one another’s work, and shared efforts to advance the discipline.
3. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Eboni Marshall Turman, Reggie Williams

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African and African American Christian ethics comprises an assemblage of disciplines and traditions that address the embodied experiences of black people and provide moral guidance for life in community. Its progenitors helped to establish it as a field of ethical inquiry despite marginalization and hostility and in contrast to dominant ethical traditions that privilege concepts over encounters with embodied life. African and African American Christian ethics privileges embodied encounter as the location for determining a moral hermeneutic in order to recalibrate our understanding of communal relationships toward healthier norms, for the sake of the entire community’s survival and wholeness.
4. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Ki Joo (KC) Choi

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This essay provides a brief history of how Asian American Christian ethics came to be and sketches the main themes and questions with which this new theological-ethical discipline has grappled since its inception. It then provides an account of two interrelated issues that continue to shape the development of Asian American Christian ethics: (1) whether there is a distinctive Asian American perspective and (2) how the racial marginalization of Asian Americans in Christian ethics and society as a whole might inform this perspective. This essay proposes that as long as Asian Americans continue to be made invisible as model minorities, the goal of racial and social justice will fall short.
5. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Rubén Rosario Rodríguez, María Teresa Dávila, Victor Carmona, Teresa Delgado

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The 2018 SCE meeting focused on the theme “Retrospect and Prospect” in order to build greater understanding of the discipline of Christian ethics in its varied cultural, methodological, and confessional forms. Latino/a ethics in the United States, by embodying a cooperative methodology (teología en conjunto) grounded in a liberative reading of the Christian Scriptures that employs a hermeneutics of suspicion, seeks to articulate an emancipatory and inclusive vision that yields distinctive forms of social and political action while working toward the common good. This essay provides a brief introduction to and history of Latino/a contributions to the field of Christian ethics, defines key themes that unite its various proponents, and identifies future trends.
6. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Brett McCarty

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What do medicine and war have to do with each other? This question is explored through the writings of James Childress, whose early contributions to just war theory illuminate his work in bioethics. By considering the conceptual influences of just war theory on Childress’s bioethics, the contributions and limits of his approach can be set in relief through normative engagement with certain areas of medicine. In particular, Childress’s just-war-inspired bioethics befits the practice of surgery; but oncology, as a medical analogue to total warfare, requires significant transformation in order to be disciplined by Childress’s approach. Childress offers a coherent schema for navigating moral conflict in a fallen world, but he does not provide a substantive account of the peaceable end toward which medicine as just war aims.
7. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Nathaniel Van Yperen

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This essay explores James Gustafson’s theocentric ethics for the work of constructing an adequate Protestant Christian ethic of the wild. Two critical questions arise in conversation with his ethics: (1) When the category of natural evil is rendered incoherent, what are the significant consequences for piety in Christian ecological ethics? (2) How does Gustafson’s theocentric ethics, which emphasizes experience, help us to refigure gratitude in ecological ethics? The essay explores these questions in the context of the debate over the reintroduction and conservation of wolves in the American West.
8. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Matthew Elia

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The recent renaissance of Augustinian ethics remains mostly silent about the central place of slavery in Augustine’s thought. Although Augustinians appear confident his insights can be excised from his legitimation of the institution of slavery, two facts challenge this assumption: First, slavery constitutes not simply one moral issue among others for Augustine but an organizing, conceptual metaphor; second, the contemporary scene to which Augustinians apply his thought is itself the afterlife of a slave society. Thus, to bear faithful witness in a racialized world, Augustinians must grapple with slavery as Augustine’s key conceptual metaphor, one that animates his thought and subtly reproduces the moral vantage of the master.
9. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
M. Therese Lysaught, Michael McCarthy

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Catholic health care has long been a key place where the Church embodies its social doctrine. However, the moral methodology that shapes Catholic bioethics relies on an act-based approach to decision making, which is rooted in the pre–Vatican II manualist tradition, focusing primarily on clinical issues related to the beginning and end of life. This essay argues that given the doctrinal status of Catholic social thought (CST), Catholic bioethics must revisit its scope and methodology. It proceeds in three steps: (1) a meta-analysis of traditional Catholic bioethics, validating the claim made above; (2) an overview of the limited literature published since 1980 engaging Catholic bioethics and CST; and (3) a map of a Catholic bioethics informed by CST generated from a dual starting point. The essay concludes by focusing on both the places where marginalized persons encounter Catholic health care and the ethical issues presented, including race, health care disparities, immigration status, and gender inequality, as well as the interrelated perspective of the common good, expanding the array of issues to include environmental degradation, unions, health care financing, and more.
10. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Susan A. Ross

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This essay examines the particular contributions of three communities of women religious for the ways in which they incorporated concerns for the moral formation of their students together with a focus on beauty. These communities not only provided a basic “Catholic moral education” but also aimed to develop persons who saw their responsibility as building a better world that was not only good but also beautiful. Given recent attention to the relationship between ethics and aesthetics, this essay shows how the work of women religious makes a significant contribution to this field.
11. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Janna L. Hunter-Bowman

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This essay explores the viability of theologies of nonviolent peacebuilding through reflection on constructive agents under duress. John Howard Yoder’s messianic theology was once a default model of peacebuilding in Christian ethics, but he mixes eschatologies, with problematic results. This essay extends insights from participant observation in Colombia to suggest that if we relate distinct accounts of messianic and gradual eschatologies without mixing them, we articulate a relationship between church and state that is fruitful for theological peacebuilding. This relationship is best described as an interplay that allows for transformative displacement.
12. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
David M. Lantigua

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The theory and practice of liberalism has historically justified the dispossession of non-European peoples through the ideological deployment of individual rights—private property being the most prominent. Rather than discarding rights language altogether owing to its colonialist background, the theological option for the poor in the postconciliar Church of Latin America establishes a criterion of authenticity that contributes to its prophetic renewal. The methodological turn toward the poor evident in the liberation theology of Ignacio Ellacuría can wrest rights from its crippling association with political, economic, and cultural forms of liberal domination as seen in the Americas. Latin American theologians provide historical and constructive resources for demythologizing the sacred right to private property in liberalism’s neocolonial present and historical past, as typified by John Locke. Specifically, the theme of integral liberation outlines the material, social, and transcendent dimensions of justice for the dispossessed as an ecclesial alternative to liberal individualism.

book reviews

13. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Laura Yordy

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14. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Keith Soko

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15. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Simeiqi He

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16. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Nichole M. Flores

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17. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Michael R. Fisher Jr.

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18. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Julie Hanlon Rubio

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19. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Joshua T. Mauldin

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20. Journal of the Society of Christian Ethics: Volume > 38 > Issue: 2
Dannis M. Matteson

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