This paper is a suggestion of Christian ethics for Church reformation via reading Hauerwas from the perspective of moral sanctions for ‘Being-Church’. In spite of many implications in Ecclesial Ethics of Stanley Hauerwas, some ethicists complains that Hauerwas does not provide concrete way to practice ‘Being-Church’, especially in Korea.
This paper suggests two aspects of reading Hauerwas from macro and micro level. In macro level, ‘Being Church’ is the agenda for Church reformation. As we know, Hauerwas begins from the Church and emphasizes ‘being Church’ as the most urgent task of Christian faith. Ecclesial Ethics refuses the ‘Constantinian accommodation’ and focuses the importance of Christian virtue of peace according to Jesus narrative. In Korean context, ‘Being Church’ must be the moral vision for Church reformation.
In micro level, Ecclesial Ethics needs to study for moral sanctions for ‘Being Church’. Although, there are so many insights to method for practicing the vision or agenda for Church reformation, it is true that Hauerwas has some shortages in moral sanctions for morally deviated actions in Church. Of cause, Hauerwas has deep confidence on God’s lordship in these problems. But, there are some needs to be enlarged the clues for corrective justice for moral self-purification of Church. Especially, reforming the Church is the key point which has to be recognized to all Christians and Church.
From a public theological perspective, the rallying cry of the ecumenical church leaders the ‘let the church be the church’ means the church should pursue social reality and praxis corresponding to all sorts of metaphysical compliments and the stirring motto Ecclesia reformata semper reformanda ― “The church reformed, always in need of being reformed” ― refers to church called to serve the world for realizing the abundant life God provides for all creatures. A public theological perspective that encourages to participate in public affairs in society tries to come up with alternatives embodying public good in the hope of the Reign of God. Churches can promote social reforms and changes by presenting alternatives and being an alternative community and this is the most persuasive way that they can serve the world. Importantly church and theology are not only responsible for serving the world, but also given theoretical and practical grounds and capacities to present alternatives. Christianity and church have sufficient doctrines and theoretical and practical resources which have been serving as a catalyst for cultural, systematic and institutional changes and development.
This paper examines the understanding of church from a public theological perspective in connection with Ecclesia reformata semper reformanda ― “The church reformed, always in need of being reformed” ― the 16th-century Latin motto that captures the spirit and purpose of the Reformation, and a favorite motto of the ecumenical church leaders the ‘let the church be the church.’ The public nature and character of church and Christianity are properly dealt with and discussed in a public theological term. And a public theological perspective has a methodological relevance to discussion about letting the church be the church and church reform. The discussion made in such a way indicates churches need to go public in nature and character and christian communities should pursue public faith in common life. A public theological perspective that focuses on public faith and public church understands the church appears socially and/or publicly more persuasive when it tries to come up with alternatives and to become alternative communities. Further this paper argues that population aging and Homo hundred facing contemporary society is a public theological issue deserved to get attention in a common life. In this sense, this paper is an attempt to contribute to expanding the scope of public theological discussion and increasing its applicability in the social context.
The initiative question of this research is the social desire for happiness, the dominance of the idea of social utility, and the public value of happiness. And this research aims to interpret this phenomenon through the lens of Christian social ethics, in particular, Christian realism. First, it explores the Utilitarian thoughts of happiness and its public value related to the idea of the social happiness. Then, it studies Augustinian ethical thought on happiness and its influence into Christian realism. Lastly, it proposes that Christian realism needs to understand the idea of happiness in Utilitarianism in terms of individual liberty and justice. Based on this understanding of the idea of happiness, Christian Social ethics can develop its ethical inquiries into the reality and formulate its responsible answer for this society to desire social happiness.
In 2005, the South Korean government declared Jeju Special Self-Governing Province as an island of peace. The government is, however, paradoxically, building a naval base at Gangjeong Village on Jeju Island. The government’s support for the building of this facility points at the need for a naval base being the result of international tension and competition. Nevertheless, public opinion is divided on this issue. This article approaches the topic of the construction of the Jeju naval base from the position of Christian pacifism.
This study comprises three chapters. The first chapter examines the actual building of the base. The necessity of peace theology is the subject of the second chapter, since mainstream Protestant politicians and congregants have not been willing to listen to the views of pacifist protesters against the construction of the naval base. We found that two groups support a “realist position” that is in favor of the construction of the base: the military and the South Korean builders. The last chapter, which is the main chapter of this study, argues in favor of Christian pacifism propagated by Leo Tolstoy—who denounces national military violence—and summarizes the thoughts of Mennonite theologian and ethicist John Howard Yoder, who calls for reciprocal obedience between the nation and its citizens. Finally, we explore pacifism as believed by Quakers, including the belief that nothing can damage the relationships that human beings share.
Is self-love a Christian love? Is ‘loving self’ a proper religious and moral obligation which Christian faith can justify? The aim of this paper is to explore the discourse of ‘self-love’ in contemporary Christian ethics. In doing so, I will examine several leading views of self-love and their justifiability in Christian ethical terms. Three questions inform my inquiry in this paper: 1) the relationship between self-love and normative definition of Christian love; 2) the continuity and discontinuity between God’s and love of self; and 3) the so-called self-other relation. Although many scholars have addressed these questions, I will highlight four major approaches to this inquiry. This paper treats the views of four authors – Anders Nygren, Garth Hallett, Edward Vacek, Gene Outka - whose positions fall on a continuum from least permissive(Nygren) to most permissive(Vacek). I will examine each of these authors in turn and identify their contributions and weaknesses and compare these four authors, highlighting similarities and differences among them. I conclude with some ethical suggestions which can contribute to enriching Korean Christians’ life of love in terms of self-love.