CONTENT

Topic: Situational Ethics

1. Introduction

2. Ethics

3. Situational Ethics

3.1 Joseph Fletcher

4. Emergence of Situational Ethics

4.1 Existentialism

4.2 Utilitarianism

4.3 Cultural Relativism

5. Concept of Situational Ethics

5.1 Love

5.2 Sexuality and Marriage

5.3 Reproduction

5.4 Birth Control

5.5 Dignity of Life

5.6 Stewardship

6. Comparative study

7. Case Studies

8. Theological Foundation

9. Criticisms and Controversies

10. Reflection/ Evaluation

11. Conclusion

Bibliography
1. Introduction
Situational ethics is a moral theory that challenges the traditional ethical systems that rely on
rules and absolutes. Unlike rule-based systems, situational ethics considers the context of
each unique situation to determine the morality of an action. In this assignment, we will
explore the concept of situational ethics in more detail, including its emergence,
development, and key ethical principles. We will also examine the criticisms and
controversies surrounding situational ethics, as well as its theological foundation and case
studies.

2. Ethics
Ethics refers to the branch of philosophy that deals with moral principles and values and how
they influence human behavior. It provides a framework for determining what is considered
right or wrong, good or bad, and how individuals and societies should act. Ethics is a
fundamental aspect of human life and is applicable in various fields, including philosophy,
business, medicine, law, and more.1

2.1 Etymology of Ethics

The term "ethics" has its roots in ancient Greek philosophy. It is derived from the Greek word
"ethos," which means "character" or "custom." The study of ethics involves examining and
understanding the principles and values that guide human behavior and character. The word
"ethos" was used by Greek philosophers such as Aristotle to refer to the fundamental
disposition or character of a person or a culture.

Ethics refers to the branch of philosophy that deals with moral principles and values, and how
they influence human behavior. It provides a framework for determining what is considered
right or wrong, good or bad, and how individuals and societies should act. Ethics is a
fundamental aspect of human life and is applicable in various fields, including philosophy,
business, medicine, law, and more.2

2.2 Christian Ethics

Christian ethics refers to the system of moral principles and values derived from Christian
teachings, particularly those found in the Bible. It provides a framework for ethical decision-
making and behavior based on the beliefs and teachings of Christianity. Christian ethics
draws guidance from various biblical passages, theological traditions, and the life and
teachings of Jesus Christ.3
3. Situational Ethics
Situation ethics is a moral theory that was developed by Anglican theologian Joseph Fletcher
in the mid-20th century. It offers an approach to ethics that is sometimes referred to as
"situational ethics." This ethical framework stands in contrast to more rule-based or absolute
ethical systems and emphasizes the importance of context in determining the morality of an
action.4

3.1 Joseph Fletcher

1
Hunter P. Mabry, “Christian Ethics- An Introductory Reader” (New Delhi: ISPCK, 2007), 1.
2
M Stephen, “Introducing Christian Ethics” (New Delhi: ISPCK, 2009), 91.
3
Wolfgang Schrage, “The Ethics of the New Testament” (Philadelphia: Fortress Press, 1988),3.
4
M. Stephen, “Christian Ethics- Issues and Insights” (New Delhi: Concept Publishing Company, 2007), 68.
Joseph Fletcher (1905–1991) was an American Episcopal priest and theologian, best known
for developing the ethical theory known as situation ethics. Born in Newark, New Jersey,
Fletcher became a prominent figure in Christian ethics in the mid-20th century. Fletcher
earned his Bachelor of Divinity degree from the Episcopal Theological School in Cambridge,
Massachusetts, and later pursued further studies in theology and ethics at Harvard University.
He was ordained as an Episcopal priest in 1933 and served in various capacities, including as
a parish priest, a university chaplain, and a lecturer in theology.
Fletcher is best known for developing the ethical theory of situation ethics, which he outlined
in his influential book "Situation Ethics: The New Morality," published in 1966. Situation
ethics rejects rigid moral rules and argues that ethical decisions should be based on the unique
circumstances of each situation, guided by the principle of love (agape).5
4. Emergence of Situational Ethics
Situational ethics has emerged through some of the influence of some views. That is:

4.1 Existentialism
Existentialism is a philosophy that highlights individual freedom and personal beliefs. Two
significant existentialists are Soren Kierkegaard and Jean-Paul Sartre. Kierkegaard was a
religious existentialist, while Sartre was a rational one. For Sartre, there are no universal
principles or laws to follow, and personal freedom is the primary value. The past can guide
you on what to do, but it's the future that provides the best guidance. The existentialist
approach emphasizes subjectivity and personal perspectives in ethics. Sartre believed that
only human freedom gives meaning to life in a world without God.6

4.2 Utilitarianism
Jeremy Bentham and John Stuart Mill are two important philosophers who developed the
concept of utilitarianism, closely related to hedonism. According to Bentham's principle, we
should act in a way that benefits the most people in the long run. However, this belief can
lead to relativism and situationism, which suggest that the end justifies any means.
Utilitarianism combines two principles: consequentialism, which means that the morality of
an action depends on its outcome, and hedonism, which assumes that pleasure is the only
good and pain is the only bad. Situation ethics, as proposed by Fletcher, is a modified form of
act-agapism with an act-utilitarian and teleological twist. In contrast, Mill argues that moral
principles should promote happiness, since pleasure is the only desirable thing, and each
person's own pleasure or happiness is good for them. If one pleasure is preferred by people
who know both pleasures, we can say that this preferred pleasure is better.7

4.3 Cultural Relativism

Cultural relativism is a way of thinking that suggests that opinions on knowledge, culture,
and ethics are personal and differ depending on the person, circumstance, or event. This
approach opposes absolute claims and dismisses the idea of universal norms. Cultural
relativism, therefore, does not accept that values found in one culture can be universalized.
Moral or ethical relativism is similar, in that it does not accept that there are universally
acceptable criteria for measuring values, and instead claims that all value systems are equally
valid and culturally determined. The argument is that no value can be considered true in all
contexts.8
5
Joseph Fletcher, "Situation Ethics: The New Morality" (Philadelphia: Westminster Press, 1966),431.
6
Karl H. Peschke, “Moral Theology” (Bangalore: Theological Publications in India, 2010), 394.
7
John Stuart Mill, "Utilitarianism" (London: Parker, Son, and Bourn, 1863),126.
8
Robertson Mcquilkin, “Biblical Ethics” (Wheaton: Tyndale House Publishers, 1989),91.
5. Concept of Situational Ethics
Concept of situational ethics as a way to approach moral decision-making. Fletcher's
approach rejects rigid, rule-based ethics in favor of a more flexible, context-dependent
understanding of morality.

5.1 Love
In situational ethics, love is considered the guiding principle. Fletcher emphasized the
Christian command to love one's neighbor as the foundation of ethical decision-making.
Love, for Fletcher, is not merely a sentimental feeling but an active and practical commitment
to the well-being of others.

5.2 Sexuality and Marriage

Fletcher's situational ethics approach acknowledges the complexities of human relationships,
including issues related to sexuality and marriage. He argued that ethical decisions in these
areas should be guided by the principle of love, taking into consideration the well-being of
individuals involved and the specific circumstances.
5.3 Reproduction
Within the framework of situational ethics, decisions related to reproduction are approached
with a focus on love and the welfare of those involved. Fletcher's perspective allows for a
nuanced consideration of factors such as the health of the mother, the well-being of the
potential child, and the overall circumstances surrounding the decision to reproduce.

5.4 Birth Control

Situational ethics allows for the use of birth control methods, provided that the decision is
driven by love and a genuine concern for the welfare of individuals and society. Fletcher's
approach rejects a rigid stance on birth control, advocating for a thoughtful and context-
specific evaluation of its ethical implications.

5.5 Dignity of Life

In situational ethics, the dignity of life is highly valued, but ethical decisions must take into
account the broader context and the principle of love. Fletcher's approach acknowledges that
there may be situations where decisions that appear to compromise life, such as in medical
problems, are made with the intention of promoting overall well-being and love.

5.6 Stewardship
Fletcher's situational ethics recognizes the responsibility of individuals to act as stewards of
the resources and opportunities available to them. This involves making ethical decisions
based on the principles of love and the promotion of human flourishing in a given situation.9

6. Theological Foundation
Christian situational ethics has its theological foundations in Christian scripture, tradition,
and the teachings of Jesus. Here are some key theological foundations of Christian situational
ethics:

Love as the Primary Ethical Principle: At the core of Christian situational ethics is the
principle of love. The theological foundation for this emphasis on love comes from various
9
Joseph Fletcher, "Situation Ethics: The New Morality" (Philadelphia: Westminster Press, 1966),109.
biblical passages, with one of the most central being Jesus' commandment to love one
another. In John 13:34-35, Jesus says, "A new command I give you: Love one another. As I
have loved you, so you must love one another. By this, everyone will know that you are my
disciples if you love one another." This command highlights love as the primary ethical
principle for Christians.
The Golden Rule: The theological basis of Christian situational ethics can also be found in
the Golden Rule, which is derived from Jesus' teachings in Matthew 7:12: "So in everything,
do to others what you would have them do to you, for this sums up the Law and the
Prophets." This teaching underscores the importance of empathy and treating others with the
same love and kindness that one would desire for themselves.
Sermon on the Mount: In the Sermon on the Mount (Matthew 5-7), Jesus delivers a set of
teachings that form a foundation for Christian situational ethics. He addresses various moral
and ethical issues, emphasizing the inner disposition of the heart and the importance of acting
in love, mercy, and forgiveness. For example, in Matthew 5:38-42, Jesus teaches about
turning the other cheek and going the extra mile, promoting non-retaliation and a loving
response to conflict
Jesus' Compassion and Healing Ministry: The Gospels are filled with accounts of Jesus'
compassion and healing ministry. He consistently reached out to those who were suffering,
marginalized, or in need of assistance. These actions serve as a theological foundation for the
principles of compassion and love, which are central to Christian situational ethics.
Diverse Ethical Guidance in Scripture: While some parts of the Bible contain moral rules,
others emphasize the importance of discerning the appropriate response to different
situations. For example, the Book of Proverbs provides wisdom for various life
circumstances, while the Book of Ecclesiastes recognizes the complexities of life. These
diverse teachings contribute to the theological foundation of situational ethics by
acknowledging the need for discernment in moral decision-making.
In Christian situational ethics, the theological foundations provide a basis for making ethical
decisions in complex and ever-changing circumstances. The emphasis on love, compassion,
and empathy, as derived from the teachings of Jesus and the broader Christian tradition,
guides individuals to consider the specific context and make choices that reflect these core
principles, even when it may necessitate departing from traditional moral rules. 10
7. Comparative Study
Christian Situational Ethics vs. Deontological Ethics:

 Deontological Ethics:
 Basis: Deontological ethics, exemplified by the works of philosophers like
Immanuel Kant, focuses on moral duties and rules. It asserts that some actions are
inherently right or wrong, irrespective of the consequences or context.
 Absolute Rules: Deontological ethics relies on absolute rules and principles, such
as the categorical imperative. These rules provide clear moral guidance,
emphasizing the importance of duty and obligation.
 Moral Judgment: Moral judgments in deontological ethics are made by evaluating
the action itself. The intention, duty, and adherence to moral rules are central to
ethical decision-making.
10
Wolfgang Schrage, “The Ethics of the New Testament” (Philadelphia: Fortress Press, 1988),3.
  Examples: The Ten Commandments in Christianity are an example of
deontological moral rules that are considered absolute and not subject to
situational interpretation.

 Christian Situational Ethics:

 Basis: Christian situational ethics, as advocated by Joseph Fletcher, emphasizes
the centrality of love and the idea that moral actions should be guided by love in
specific situations.
 Contextual Morality: Situational ethics argues that moral decisions should
consider the particular circumstances and the most loving or compassionate
course of action in a given situation.
 Flexible Approach: Situational ethics allows for flexibility in moral decision-
making and may require the suspension or reinterpretation of traditional moral
rules when love demands it.
 Examples: Situational ethics could, for instance, permit actions that would
typically be considered morally wrong if they are done out of love or compassion.

 Comparison:
 Deontological ethics relies on absolute moral rules, while situational ethics is
more flexible, allowing for situational interpretation.
 Deontological ethics emphasizes duty and adherence to moral principles, whereas
situational ethics prioritizes love and compassion in decision-making.
 Deontological ethics provides clear guidelines for moral actions, while situational
ethics requires a more context-specific analysis.

8. Criticisms and Controversies

Critiques and controversies surrounding Christian situational ethics are important to consider,
as they highlight the challenges and debates within this ethical framework. Here are some
common critiques and controversies associated with Christian situational ethics:

Moral Relativism: One of the primary critiques of situational ethics, not exclusive to the
Christian context, is the accusation of moral relativism. Critics argue that situational ethics
can lead to a slippery slope where any action can be justified depending on the circumstances,
potentially undermining moral absolutes. The concern is that situational ethics may lack clear
boundaries, making it difficult to distinguish between right and wrong.

Scriptural Interpretation: A major controversy is the interpretation of Christian scripture and

tradition. Critics argue that situational ethics may be inconsistent with certain biblical
passages that appear to present absolute moral standards (e.g., the Ten Commandments). The
tension arises when situational ethics is seen as actually diverging from traditional Christian
teachings.11

9. Case Study
Case studies are a valuable way to explore how Christian situational ethics can be applied to
real-life moral problems. Here is a case study illustrating the principles of Christian
situational ethics:

11
Norman L. Geisler, “Christian Ethics” (Michigan: Baker Academic, 2010), 36.
Imagine that you are a pastor in a Christian church that is deeply involved in community
outreach. A needy immigrant family, consisting of a mother and her three children, has
arrived in your community after escaping violence and persecution in their home country.
They are undocumented and have sought refuge in your church, fearing deportation and
potential harm if they are sent back.

Ethical Problem:
Your church is faced with the problem of whether to provide sanctuary and support to this
family, which is in direct violation of immigration laws, or to cooperate with authorities and
potentially see the family separated and deported.

Application of Christian Situational Ethics:

Christian situational ethics would encourage you to prioritize love, compassion, and the well-
being of vulnerable individuals. In this context, the principles of hospitality and care for the
stranger, often emphasized in the Bible, are crucial. You would assess the situation with a
view to offering the most loving response to those in need.

Decision:
In line with Christian situational ethics, your church might choose to provide sanctuary and
support for the immigrant family, offering them refuge while also working to advocate for
immigration reform and a just resolution of their situation. This decision would be guided by
love and compassion for the family's well-being, even if it means going against certain legal
mandates.12

10. Reflection/ Evaluation

Reflecting on situational ethics, it is clear that it offers a unique and compelling perspective
on ethical decision-making. By emphasizing the importance of context and unique
circumstances, situational ethics recognizes the complexity of human behavior and the
limitations of rigid moral rules. Joseph Fletcher's emphasis on the principle of love (agape) as
the guiding force for ethical decision-making is particularly noteworthy. Love is a universal
value that holds significance across cultures and traditions and can serve as a unifying force
for ethical decision-making.

However, situational ethics is not without its criticisms and controversies. The potential for
relativism and subjectivity is a significant concern, as it can lead to ethical inconsistencies
and a lack of accountability. Additionally, the lack of clear guidelines for ethical decision-
making can be challenging, particularly for individuals who may not have a strong moral
compass.

Overall, situational ethics offers a valuable contribution to the field of ethics. Its emphasis on
context and love as a guiding principle can help individuals navigate complex ethical
dilemmas. However, it is essential to approach situational ethics with caution and to
recognize its limitations and potential for controversy.

12
Christine Gudorf and Paul Lauritzen, “Studies in Christian Ethics” (India: Journal of the Society of Christian
Ethics, 2004),657.
11. Conclusion
In conclusion, situational ethics offers an alternative approach to traditional rule-based or
absolute ethical systems. It emphasizes the importance of context and unique circumstances
in determining the morality of an action. Joseph Fletcher's theory of love (agape) as the
guiding principle for ethical decision-making is a central tenet of situational ethics. However,
situational ethics has faced criticism and controversy, particularly regarding its potential for
relativism and subjectivity. Nevertheless, it remains a significant contribution to the field of
ethics and continues to be studied and debated by scholars and practitioners alike.

Bibliography

Fletcher, Joseph. "Situation Ethics: The New Morality", Philadelphia: Westminster Press,

1966.

Geisler, Norman L. “Christian Ethics”, Michigan: Baker Academic, 2010.

Gudorf, Christine. and Paul Lauritzen. “Studies in Christian Ethics”, India: Journal of the

Society of Christian Ethics, 2004.

Mabry, Hunter P. “Christian Ethics- An Introductory Reader”, New Delhi: ISPCK, 2007.

Mcquilkin, Robertson. “Biblical Ethics”, Wheaton: Tyndale House Publishers, 1989.

Peschke, Karl H. “Moral Theology”, Bangalore: Theological Publications in India, 2010.

Schrage, Wolfgang. “The Ethics of the New Testament”, Philadelphia: Fortress Press, 1988.

Stephen, M. “Introducing Christian Ethics”, New Delhi: ISPCK, 2009.

Stephen, M. “Christian Ethics- Issues and Insights”, New Delhi: Concept Publishing

Company, 2007.

Stuart Mill, John. "Utilitarianism", London: Parker, Son, and Bourn, 1863.