Notes from Rae's Moral Choices - as used at LTCi, Siliguri

1. Scott Rae
Moral
Choices
Wednesday 16 May 2012

2. Christian
ethics
Chapter 2
Wednesday 16 May 2012

3. Wednesday 16 May 2012

4. The Judeo-Christian system of
morality has had a massive impact on
Western civilisation, often acting as
the basis of the moral guidelines
within society.
Christian ethics is really a blend of
principles and virtues. The character
of God is the ultimate reference point
for Christian morality - the
commands of God are an overflow
from his character. So, God
commands we love our neighbours
because he himself is love, we forgive
because he is a forgiving God etc.
This is seen in both OT and NT.
Wednesday 16 May 2012

5. augustine
Augustine attempted to formulate a
Christian ethic for a world which was
(on the whole) just beginning to
experience Christianity.
Got born again in 386AD after a life
of hedonism - wrote extensively -
very influential and often quoted
(even today.) ended his years as a
bishop in North Africa. He was the
first Christian to develop a systematic
ethic and his major work on social
ethics is called City of God.
Wednesday 16 May 2012

6. He suggested all being is good as it
was created by God. Evil exists only
in that it is the privation of evil.
Blessedness consists in community,
fellowship and the KOG. The
supreme joy for a human being is
spending eternity with God.
Socially he suggests two different
communities with two differing ideas
of what good is. The city of God,
where believers reside with God. The
city of man where the world apart
from God’s grace, resides.
Wednesday 16 May 2012

7. Because of the strong effect of sin on
institutions he said the state should
have a minimal role, it should
maintain order and secure justice as
best possible.
We should note the Bible is not a
book on systematic ethical theory -
but presents moral reasoning in
varied literary contexts: Mosiac law
and the prophets tend to be very
deontological (principles derived
from the character of God).
Wednesday 16 May 2012

8. Wisdom literature contains some
utilitarian reasoning: Proverbs has
descriptions of the consequences of
actions and character traits,
praising wisdom because of its
good results, though ultimately it is
grounded in the Law; Rae suggests
this deontological and utilitarian
approach was because the wisdom
lit. was intended for more than just
Israel - so PL, sacrifice, festivals etc.
are all absent from these books.
Wednesday 16 May 2012

9. Ethical egoism and self-interest
(esp in the light of covenant
blessings) are addressed in Deut.
27-30. Agricultural prosperity and
national security are linked to
obedience to the covenant.
Prophets also refer to blessings and
curses involved in (dis)obedience
to the covenant. In the NT
receiving the Gospel is linked to
eternal life - self interest says you
do not want to spend eternity in
Hell. Also long term obedience
might involve short term suffering
- but it is beneficial in the end.
Wednesday 16 May 2012

10. The Bible also appeals to natural law,
or the revelation of God outside of
the Bible. Prov. shows right and
wrong in terms of nature 6:6-11,
19:1-6. Natural law is also the basis
for the condemnation of nations
surrounding or opposed to Israel -
they are condemned for
transgressions similar to Israels but
without having the law to guide
them. God can only hold them
accountable on the basis of them
knowing their obligations through
natural law or general revelation.
Wednesday 16 May 2012

11. The Bible has no appeal to relativism
(cultural or moral subjectivism).
Christian ethics has a transcendent
source and so makes no appeal to
culture or a persons subjective
preferences. Instead it uses God’s
character and commands as a basis
for virtue and principles. Some issues
are not clearly addressed in the Bible
- so in 1 Cor 8, Rom 14-15 appeal is
made to not causing cultural offence.
But we should remember that never
does a cultural norm take precedence
over God’s character or biblical
principles.
Wednesday 16 May 2012

12. Old testament ethics
The pinnacle of OT ethics are the 10
commandments - which form the
basis for the whole of OT law. The
wisdom lit takes the principles of the
law and applies them to an
international audience - in fact the
way of wisdom is taught and
applied.
Much of the OT law was superseded
with Jesus’ coming - much sacrificial
and civil law are no longer in effect -
though 2 Tim 3:16 suggests we need
a right hermeneutic here
Wednesday 16 May 2012

13. Things are complicated by the
fact the Bible was written to a
different culture with different
issues to the ones we face today.
Within this cultural element of
scripture we have to determine
what general principles / virtues
of OT teaching can be directly
applied and which are part of
more general guiding principle
which is of use today. Loving
God is directly, and obviously,
applicable - the year of jubilee
might require some greater
consideration.
Wednesday 16 May 2012

14. Offering of sacrifices is not
practiced today in giving grain
etc. - but do we encourage giving
as a celebration of God’s
goodness in order to develop an
attitude of thanksgiving? Might
we offer time as a sacrifice,
abstain from activities etc.
There are some recurring themes
in OT ethics - from the Law,
Prophets and wisdom lit. - these
are summarised in the next
section.
Wednesday 16 May 2012

15. The Law as the core of
OT ethics
Law here will refer to the Pentateuch -
this sets out fundamental principles
and commands for Israel. It has 3
main parts:
1. The moral law (10 commands)
2. The civil law - institutions and
social relations
3. The ceremonial law - Israel’s
worship of God (this part is not
usually considered in looking at OT
ethics)
Wednesday 16 May 2012

16. In much poetic literature
worship is often seen as a
response to God as revealed in
the Law. Wisdom lit - see earlier.
Prophets use Law as their case
against Israel. Though here
prophets use general
overarching principles of the
Law - avoid idolatry, practice
justice etc. - these are key themes
in OT ethics. Rarely do the
prophets address specific issues
from within the Law.
Wednesday 16 May 2012

17. OT Israel was a theocracy - so
morality and law were as one
with no distinction - pluralistic
societies today do distinguish
between the two. The church is
not under the civil and
ceremonial aspects of OT law.
Rae argues for Israel as a model
for a biblical social ethic -
asserting that the principles
underlying the Law are still
valid and applicable to the
church today.
Wednesday 16 May 2012

18. The ten commandments as
moral first principles
The 10C are considered the moral
foundation for Christians and many
in society today. Some other cultures
around Israel also had moral laws
similar to the Decalogue (10C) - thus
they are often called first principles -
they are considered clear and evident
to people even without scripture.
Ex 20:1-17, Dt 5:1-22
What was important about the timing of
each of these events - why twice?
Wednesday 16 May 2012

19. The 10C should have shaped
Israel into a nation that
reflected God’s righteousness
and compassion on an
individual and corporate level -
Ex 19:6.
The first 4 talk of an individuals
responsibility to God.
The final 6 of responsibility
within the community (inc.
their own family).
The last 5 are found in most
communities - they are
foundational for stability in the
community.
Wednesday 16 May 2012

20. The 10C should have shaped
Israel into a up the ten
Look nation that
reflected God’s righteousness
commandments - as
and compassion on an
a way of ensuring
individual and corporate level -
Ex 19:6.
you understand
The first 4 talk of an individuals
what they mean
responsibility to God.
The final 6 of responsibility
paraphrase each of
within the community (inc.
theirthem so that a
own family).
The last 5 are found in most
modern person
communities - they are
would understand.
foundational for stability in the
community.
Wednesday 16 May 2012