Assignment

On
“Experience and Social Theory”

Submitted for the partial fulfillment of the course

CHRISTIAN ETHICS

Submitted to: Submitted by:

Sir Paulen Haokip Seyienguü Kiewhuo M. Div 2nd year

Submitted on:

17th AUGUST 2023

 CONTENT

1. INTRODUCTION

2. CHRISTIAN ETHICS
2.1 What is Ethics
2.2 Christian Ethics Today in the 21 st Century
2.3 Theology and Christian Ethics

3. EXPERIENCES AND SOCIAL THEORIES

3.1 What is Experience
3.2 How does Experience initiate as a Tool in Christian Social Ethics
3.2.1 Neusner
3.2.2 Pearce

4 SOCIOLOGICAL THEORY IN CHRISTIAN ETHICS

4.1 VATICAN II AND THEOLOGICAL ETHICS\
4.1.1 Vatican II and Europe
4.1.2 Vatican II and The United States

5 CRITICAL ANALYSIS

6 CONCLUSION
INTRODUCTION

Christian Ethics is the guidance of God’s revelation in relation to the Scriptures and its principles
and the Christian faith and engages in the practical life situations of a person as well as the
community and society. The epistemological understanding would be through sources like
Scripture, Tradition and Experience.

Today, in this paper, the focus has been directed to the experiences and social theories in
Christian Ethics and how its impact/ emphasis have been made in the ethical world of
Christianity.

CHRISTIAN ETHICS

What is Ethics?

Firstly, the term Ethics comes from the Greek word “ethos” meaning “the customs and character
which distinguishes a particular people.” According to the Oxford Dictionary, it defines Ethics as
the means to study what is right and what is wrong in human behavior. Overall, ethics is to give
concern as to what to good and what is bad. Ethics helps guide conduct away from egoism
towards altruism, away from selfishness towards unselfishness, away from insensitivity to
sympathy.1

Christian Ethics Today in the 21st Century

Christianity in the modern world today is seen as a Western Christendom because it seems as
though the theologians and believers have lost confidence in “the relevance of Christian theology
to the explanatory endeavors of intellectual inquiry.” The reason behind it is the minimum use of
theological conceptions in areas such as physics, history, psychology, law and social theory. If
sum it all up, the world that we are living has all its hope on the word called ‘science’ that has
governed the natural and social environment, the mental and physical health of human beings,
and even the sociological, anthropological and psychological behavior of a person. 2

If need to be given an analytical definition for Christian Ethics, then we could define Christian
Ethics with three attributes that are the practical principles for every person. They are: -

1. To desire what is right and what isn’t (Summum Bonum)

2. To deal with what is right and what isn’t (Duty) and

1 Abhinilesh Prakash, Introduction to Social Christian Ethics,

https://www.leonardtheologicalcollege.com/courses/uncategorized/bte01-intro-to-christian-social-ethics-bd-ii/
Accessed on 19-07-2023.
2 Gordon Graham, Evil and Christian Ethics, (USA: Cambridge University Press, 2003), 1.
 3. The moral power that is needed to reach the end and realize the doing (Virtue).3

Theology and Christian Ethics

Now, coming to the study of Theology, it is what impacts the ethical teachings of Christianity
today. It’s study today has become just a primary study of its past long history and recent history,
and while those who wish to engage in something more contemporary and creative turn towards
the literally study of the ‘metaphorical’ or ‘figurative’ function of religious language thus trying
and accommodating to modern secularized ways of thinking. This kind of distinguishing mark is
what is called the ‘liberation theology.’4

We see that according to scholars, there are some few approaches that are included as part of the
ethical theories as being a qualitative measure for an ethical leader:

• Utilitarian approach- making the primary choice that would be beneficial for the common
good if in case there is an overlap of ethical actions.
• Common good approach- it makes sure that what is beneficial must benefit the whole
community
• Rights approach- it decides the rights of the parties involved and that who has the most
influential rights compared to others.
• Virtue approach- it targets the desirable qualities of an individual and helps reach it to its
maximum potential.5

If one is an ethical leader, then one must be a role model for the others in personality, character
and behavior. Since their role is not constrained within the territories of any organization, they
ought to undertake social responsibilities while promoting the values and principles to the
community and society as a whole. 6

EXPERIENCES AND SOCIAL THEORIES

Christianity has influenced the society as a whole and though the influences that are being made
clear, nonetheless, this has also been an area with immense debate. When we study the world
Christianity, then it begins with the basic knowledge that it is the ‘cross’ which is without any
cultural and diverse religion and with no single dominant expression. It is because it’s the

3 James Hastings, ed., Encyclopedia of Religion and Ethics, vol.2, (New York: Charles Scribner’s Sons, 1908),
630.
4
Gordon Graham, Evil and Christian Ethics, 3.
5
Jenny E. Grigoropoulos, The Role of Ethics in 21st Century Organizations, International Journal of
Progressive Education Volume 15, Number 2 (2019): 171, https://files.eric.ed.gov/fulltext/EJ1219282.pdf Accessed
on 09-08-2023.
6 Jenny E. Grigoropoulos, The Role of Ethics in 21st Century Organizations.
Christians of many and various cultures that come together which is what makes the multi-
cultural and polyvocal (consisting of more than vocal) texture as a world religion. 7

Christian Social Theory is “the science of studying the Bible to discover how God intends this
world to be run and then implementing His design.”8

To understand the social theories, the ‘spiritual’ part of life as well must be acknowledged. It is
because God is with every person in Spirit and is the Creator of everything. Therefore everything
that is spiritual is under the direct authority and command of Lord Jesus Christ. However, on the
other side Christians must not just go around establishing their own “agendas” or “personal
prejudices” but instead must submit themselves to the Holy Spirit to help and guide them as they
continue to study the Word of God and communicate to God through prayer in order to know
God’s will in their life.9

What is Experience

It can be defined as something that signifies the “practical acquaintance gained by trial or
experiment and also the fruit of knowledge so obtained.”10 Experience can be seen in twofold
spiritual senses which are the communion with the spirit in the present and the wisdom acquired
by understanding the spiritual facts being derived from the inner and outer worlds. 11

How does Experience initiate as a Tool in Christian Social Ethics

Neusner (1988), a historian articulated the matter in his book, Judiasm: The Evidence of the
Mishnah rejects the historicist theory of explanation and rather prefers the literary-structuralist
interpretative algorithm that shifts its focus from deciphering what really happened to the
problems faced in terms of the didactic messages that were discovered that had allowed some
access to the social setting where these messages were being produced. The author further states
Neusner thought that “identifying one as Jewish did not come at the expense of identifying
oneself as Christian.” The reason could be that in contrary “Jewish was dependant on their being
Christian just as being Christian was dependent on their being Jewish.” 12

7 School of Theology: Center for Global Christianity & Mission, “Christianity and the World of Cultures,”
https://www.bu.edu/cgcm/annual-theme/christianity-and-the-world-of-cultures/ Accessed on 14-08-2023.
8 Free Study Bible Lessons, Christian Social Theory, https://www.free-bible-study-lessons.com/christian-

social-theory.html Accessed on 17-08-2023.

9 Free Study Bible Lessons, Christian Social Theory.
10 James Hastings, ed., Encyclopedia of Religion and Ethics, vol.2, 630.
11 James Hastings, ed., Encyclopedia of Religion and Ethics, vol.2, (New York: Charles Scribner’s Sons,

1908), 630.
12 Ellion R. Wolfson. Brill: Parting of the Ways that never Parted: Judaism and Christianity in the Work of

Jacob Neusner, Pg no. 299-300. https://brill.com/display/book/edcoll/9789004284289/B9789004284289_018.xml

Accessed on 09-08-2023.
Neusner contended that the academic study of religion faced enemies on two fronts: the secular
and the theological aspect. 13

There is also Pearce (2011) who claimed this attempt that education if rooted to scientific
progressivism with just a simple commitment could be inadequate to the demands of the 21st
century. Therefore, there is the need to find a solution to this problem.

Christian influences from the Holy Bible and Syriac (Aramaic) Church’s tradition were being
drawn out to examine if it is significant enough in relation to the current debates that is ongoing
on the role of Christianity in a world that is dynamic and complex; where miscellaneous
philosophies and ideologies have swept in to take over the traditional Christian way of life. 14

SOCIOLOGICAL THEORY IN CHRISTIAN ETHICS

Many times society thinks that the Bible is a man thinks. However this is the reflection of how
humanity thinks as in order to give sense to its origin. Just as the computer reflects a way of
thinking, binarism etc. to equate reality and same goes with the efficiency of robots in this
category, and whether one loves it or not, so is the efficiency of humans and Christianity to be
precise that reflects through their prayer life from a spiritual point of view through prayer and
reading and reflection on the Holy Scriptures.15 So, how does the society see Christian Ethics as?

VATICAN II AND THEOLOGICAL ETHICS

Vatican II and Europe

From the Vatican II point of view, we instantly go to the World War II. Now, one cannot think of
the postwar pre-Vatican II period of moral theology without Bernard Häring entering the scene.
In 1936 when he was asked to prepare to teach in the field, he realized its boredom and wished to
create a deviation between the official moralities so that there is the preparation for office of
confessor as have personal work for a morality to live and to announce. 16 He found that there
was only little benefit in its study and laity. However, through his own experiences during his
time spent in war he tried to intervene to shape the “breadth and depth” of his projects. Häring

13 B.T. Issa & Theodora Issa. Research Gate. The Influence of Christianity on Society and Ethical Practice: A

syriac (aramaic) viewpoint, January 2013.

https://www.researchgate.net/publication/286796386_The_influence_of_christianity_on_society_and_ethical_pr
actice_A_syriac_aramaic_viewpoint Accessed on 09-08-2023.
14 B.T. Issa & Theodora Issa. Research Gate. The Influence of Christianity on Society and Ethical Practice: A syriac

(aramaic) viewpoint.

15 Victor Mota, Beyond the Body: A Christian Social Theory, January 17, 2023.
https://papers.ssrn.com/sol3/papers.cfm?abstract_id=4327609 Accessed on 16-08-2023.
16 Bernhard Häring, My Witness for the Church, intro. and trans. Jeonard Swidler (New York: Paulist,

1992), 132.
also stated, “During the World War II I stood before the military court 4 times….. And at that
time I felt honored because I was accused by the enemies of God.”

Häring witnessed how many Christians recognized the truth and were therefore convicted by it
and stood firm to it.17 He understood that moral truth was not primarily what a person says, but
in how one acted and lived according to how they acted. It had been the experiences at war that
disposed him towards the agenda to develop a moral theology that aimed for bravery, solidarity
and truthfulness for those Christian’s he had met in the war.18 During his time at war he also
witnessed Christians who were absurdly obedient toward a criminal regime that in turn affected
his thinking and acting as a moral theologian.19 When he returned back, he had the firm decision
and took upon himself the responsibility to teach that same moral theology and its core concept
that was not about obedience but rather responsibility and the courage to be responsible. 20

We see that Häring writes with deep confidence about the theological competencies and interests
from an educated conscientious Catholic point of view. His style is identified with the Vatican II
not because he imitated it, but rather gave a shape to it. In one of Häring’s drafted documents
that emphasized on Scripture, charity and vocation of discipleship, he stated, “Special care must
be given to the perfecting of moral theology. Its scientific exposition, nourished more on the
teaching of the Bible, should shed light on the loftiness of the calling of the faithful in Christ and
the obligation that is theirs of bearing fruit in charity for the life of the world.”21

Vatican II and The United States

Unlike Europe, we see no promptness in the United States regarding the end of the war. The
sense of surrendering comes only around 1968 during the wake of humanae vitae.22
With the hope that the war would be coming to an end and the coast that seemed to be getting
clearer, the moral theology that began from the European continent now could be seen entering
the western parts of the world where its development led this theology in becoming the primary
interpretation and parser for the internal laws of the churches. After its rejection in 1946 and

17 Bernhard Häring, Embattled Witness: Memories of a Time of War (New York: Seabury, 1976).
18 Bernhard Häring, Teologia morale verso il terzo millennio, class notes (Rome: Alfonsianum University,
1987).
19 Häring, Embattled Witness: Memories of a Time of War, 23-24.
20 Häring, Embattled Witness: Memories of a Time of War, 23-24.

21 Optatam totius (October 28, 1965) no. 16, http://www.vatican.va/archive/hist_

councils/ii_vatican_council/documents/vat-ii_decree_19651028_optatam-totius_en.html. Accessed on 17-08-
2023.
22 Now this ‘humanae vitae’ is an encyclical letter written by Pope Paul VI which means “of human life” and

subtitled “on the regulation of birth.” It reflected upon how God designed the nature of married love and that it is
a communion of person’s which ended the speculation over oral contraceptives and birth control or could say the
condemnation of artificial means of birth control.
replacement in 1954 in Europe, it extended its life span in the United States that gave this
development a chilling maturity today.

We see the moral theologians of the United States writing these “Moral Notes” in theological
studies that vet the European developments. They opposed the newer approaches from Europe
stating that, “Catholic moral theology in the United States continued to use the manuals as the
textbook for discipline and followed existing approaches in sexual and medical ethics. As a
result, theologians in this country (United States) were not prepared for the new perspectives
ushered in by the Second Vatican Council.” 23

The kingdom of God is bigger than the church. Though the church also plays an important role in
a believer’s/ person’s life, the kingdom of God is what rules over all the areas of one’s life-
including how nations are governed, ruled and how the laws are passed. In that same way we
ought to submit ourselves to the Lordship of Jesus Christ or else we will be condemned as one of
the rebels.24

Today in this period of rapid social change, clear and properly- grounded moral teachings are a
must; they are seriously needed in the society. The human society has since the beginning faced
different problems in terms of conduct, personal and social issues and therefore codes of
‘formulated’ principles have been organized to help find solutions out of these problems because
this period is the time where we witness a period of widespread of moral confusion and
uncertainty.25

CRITICAL ANALYSIS

Christian Ethics is “the systematic study of the way of life set forth by Jesus Christ, applied to
the daily demands and decisions of our personal and social existence.”26 Within its boundaries
are the social theories and experiences which from a Christian Ethical point of view shows that
Christian Ethics is the Bible teaching us how we must act, how our attitude ought to be and the
personal character traits one must have for God’s approval. It is guided by God’s revelation in
Scripture above other systems of thought as it seeks to love God and one another in every moral,
social and ethical way possible.

It plays an essential part that experiences and the social theories have in the circle of Christian
Ethics. Had these not been there, then there would be no historical events to know the
importance of Christian Ethics and why we need to study it and keep/ follow its principles.

23 Charles Curran, Catholic Moral Theology in the United States: A History (Washington: Georgetown
University, 2008), 59.
24 Free Study Bible Lessons, Christian Social Theory.
25 Harold H. Titus, Journal of Bible and Religion, Vol. 15, No. 4 (England: Oxford University Press, 1947), pp. 215.

26Religion Online, What is Christian Ethics, https://www.religion-online.org/book-chapter/chapter-1-what-

is-christian-ethics/ Accessed on 18-08-2023.
CONCLUSION

The experiences and social theories which are present in the ethical teachings of Christianity
shows how it’s simple impact upon the believers, the church and the community as a whole
could impact history and all its historical activities that follow. The social theories and the
experiences it carries and have been included in Christian Ethics must be maintained and have
vital connection with its origin, the Christian communities in the past and the events that are still
in the making. This is essential for the record as well as for the future generation who will later
go through the experiences and social theories in the columns of Christian Ethics and gain
insights as well as the reason behind its importance/ relevance then and today.
BIBLIOGRAPHY

Curran, Charles. Catholic Moral Theology in the United States: A History. Washington:
Georgetown University, 2008.

Graham, Gordon. Evil and Christian Ethics. USA: Cambridge University Press, 2003.

Bernhard, Häring. Embattled Witness: Memories of a Time of War. New York: Seabury, 1976.

Bernhard, Häring. Law of Christ Volume. Westminster, Md: Newman Press, 1961.

Häring, Bernhard. My Witness for the Church, intro. and trans. Jeonard Swidler. New York:
Paulist, 1992.

Häring, Bernhard. Teologia morale verso il terzo millennio, class notes. Rome: Alfonsianum
University, 1987.

Hastings, James, ed. Encyclopedia of Religion and Ethics, vol.2. New York: Charles Scribner’s
Sons, 1908.

Titus, Harold H. Journal of Bible and Religion, Vol. 15, No. 4. England: Oxford University Press,
1947.

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Journal of Progressive Education Volume 15, Number 2 (2019).
https://files.eric.ed.gov/fulltext/EJ1219282.pdf Accessed on 09-08-2023.

Issa, B.T. & Theodora Issa. Research Gate. “The Influence of Christianity on Society and Ethical
Practice: A syriac (aramaic) viewpoint,” January 2013.
https://www.researchgate.net/publication/286796386_The_influence_of_christianity_on_society
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School of Theology: Center for Global Christianity & Mission, “Christianity and the World of
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https://brill.com/display/book/edcoll/9789004284289/B9789004284289_018.xml Accessed on
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