They are to do this whether they deem themselves successful — in terms of being able to see that they have caused change to occur — or not. This is so because ultimately God is in control of the world God has created. And because this is so, churches must be willing to speak out and to act even when they see nothing happening. But, at the same time, churches need to evaluate whether they have made appropriate choices about what to advocate — whether they have heard God speak in what they have chosen to do — and whether they have done their best to communicate the ethical standards to which they are pointing.
Here we return to the two requirements: one, collaboration with others and, two, faithfulness.
In relation to the first of these requirements, we can say that, if others are willing to join with them, perhaps American Christians should collaborate more broadly with others outside their tradition than they have done heretofore in the hope that this might make communication, education, and advocacy more effective in the American context. Indeed, many churches have begun to do this. Honoring human dignity is the basis for ethics of the common good in which collaboration occurs.
James ; human dignity resides in the awareness that human beings are all creatures formed by God, the Creator. This can happen through collaboration. The way forward. Finding points of convergence. Within the structures of the United States, collaboration presents an opportunity for religious people to work together to determine points on which they agree and on which they can therefore join to speak about the ethics of political life. They can advocate for civil laws and for the enforcement of laws and standards. Religious people need to find the points at which the differing lines of their thinking meet in points of agreement on which they can speak and act.
Convergence does not require general consensus but only willingness to see specific places where agreement has come. People of differing traditions need to spend many hours exploring particular human concerns in order to ascertain where they agree. This is not the exclusive work of special people who have been assigned the task of dialoguing with people of other faiths.
It is much more general work. And it is trust-building work that can expand intentions for good will.
"David Hollenbach, S.J., charts new directions for envisioning and enacting the common good. Steeped in the debates of the past few decades and conversant. Cambridge Core - Religious Ethics - The Common Good and Christian Ethics Sociology, Sociology of Religion; Series: New Studies in Christian Ethics (22).
On what may people agree? They may agree that humans need an opportunity for basic education made available to all. Becoming involved internationally. A search for points of convergence can happen domestically or internationally.
It is important to note that Christians in the United States have a particular unity with Christians around the world. On the other hand, there are many citizens of the United States who share a common faith tradition as Muslims or Hindus or Buddhists with their co-religionists in other countries with whom they do not share a common political environment. It seems important that these citizens feel the permission of their co-religionists to participate fully in internal U.
In the international arena of politics, people of the same or of different religions can challenge one another through speaking about what they believe to be the common good. One recent example comes from a working group of the House of Bishops of the Church of England that released a paper critiquing not only the British government but also the American government 5 and, in addition, addressing the case of Iran and its nuclear program Church of England, p.
Moving beyond enmity. The Anglican bishops, in their hundred-page document, speak about seeking the common good where there is disagreement that places nations or peoples in active enmity with one another. Jesus called not only for love of God and love of the neighbor but also love of the enemy.
You have heard that it was said, 'You shall love your neighbor and hate your enemy. Matthew Jesus expects his listeners to act as God has acted in sending blessings of nature upon all people without exclusion on any ethical grounds.
Love here implies not so much an emotion as an intention for the good of the other. The Anglican bishops have commented on this Christian teaching as they talk about dealing with situations where there is conflict:. For these endeavours will be about seeking the common good, including the good of the perceived adversary. Church of England, p. Christians and the churches, the bishops say, are part of the problem in conflict but nonetheless are carriers of a message of peace and reconciliation, for which they have a special responsibility.
The shared language of ethics. Though the process and the environment appear to be secular, something religious is involved. The secular need not be secular, she argues. Yet, strangely, it seems to me that, on an international level, nations who want to relate to one another share the predicament of the United States. They are part of an international community of nations in which persons of many religious persuasions or none are found.
While they may wish to remain faithful religiously, they must talk to others in a language that is not their particular religious language Vendley, 16ff. Can they use the language of ethics and the concept of the common good? Be the first to write a review About this product. About this product Product Information This study rethinks the ancient tradition of the common good to addressing contemporary urban and global social divisions. David Hollenbach draws on social analysis, moral philosophy, and theological ethics to chart new directions in urban life and global society.
He argues that the division between the middle class and the poor in major cities and the challenges of globalization require a new commitment to the common good. Accordingly, believers and non-believers must move towards new forms of solidarity. Additional Product Features Dewey Edition. General editor's preface; Preface; Note on websites; Part I.
Situations: 1. The eclipse of the public; 2. Problems tolerance cannot handle; Part II. Frameworks: 3. Recovering the commonweal; 4. Religion in public; 5. Christianity in a community of freedom; 6. Intellectual solidarity; Part III. Directions: 7. Poverty, justice, and the good of the city; 8. The global common good; Bibliography; Electronic resources; Index. Hollenbach gives us rather more than just another treatise on plurality and fragmentation, and goes a good way toward reestablishing the common good as a central component in the Christian life, and extricating Christian ethics from an increasingly sterile liberal vs.
But contemporary religious and philosophical ethics struggles to articulate, let alone address, this ambiguity due to being wedded to modern conceptions of the autonomous subject. The essay closes by setting out the themes of the three essays, the connections between them, and how they can be a catalyst for further reflection on this vital but under researched topic.
View on onlinelibrary. One of my earliest published pieces. Someone asked me about it so I thought I would post it. Festivals and music and Political Theology. Interview on secularity and religions in the public sphere more. Humanitarianism , Democratization , Christian Ethics , and Soteriology.
The essay gives an Augustinian reading of Stuntz's book and an account of why his advocacy of democratic politics as a key The essay gives an Augustinian reading of Stuntz's book and an account of why his advocacy of democratic politics as a key part of reform of the American criminal justice system is important. This essay theoretically frames the inter-relationship between ecclesial and political life and suggests how the ethnographic study of this intersection might generate theological conceptualisations of both.
People of differing traditions need to spend many hours exploring particular human concerns in order to ascertain where they agree. God , the Father, sent His only Son to satisfy that judgment for those who believe in Him. All humans share the same natural environment, and all are affected by the actions of any. Such things as murder, lying, adultery, cowardice are, for example, almost always condemned. We need wisdom from God in order to evaluate these factors rightly in making a decision. Thus questions arise about what the churches have apparently accomplished through their statements, in concrete terms. A search for points of convergence can happen domestically or internationally.
It argues there is a It argues there is a dialectical relationship between conceptualizations of ecclesial and political life and that their proper study requires attention to practice in order to generate judgments on both. The key issue here is the kind of rationality from which judgments on practice are derived. A case is made for phronesis as having priority over sophia and the need to move beyond interpretation to judgment.
Chichester: Wiley-Blackwell, , pp. ISBN Through an analysis of the Scriptural treatment of usury, a constructive theological analysis of the question of the friend-enemy distinction as a political category, its relationship to a Christian conception of universalism as Through an analysis of the Scriptural treatment of usury, a constructive theological analysis of the question of the friend-enemy distinction as a political category, its relationship to a Christian conception of universalism as determined by being in Christ, and the nature of faithful citizenship is forged.
This essay argues that usury is a paradigmatic instance of the friend-enemy distinction as defined by Carl Schmitt and as such is primarily a political act.
The implication of this missiological conception is then related back to the on-going question of usury. Much of the academic literature on religious dialogue, and the policy being formulated regarding inter-faith relations, lacks any scope for genuinely political relationships or any account of how inter-faith relations are affected by the Much of the academic literature on religious dialogue, and the policy being formulated regarding inter-faith relations, lacks any scope for genuinely political relationships or any account of how inter-faith relations are affected by the market and the state.
Abstracting accounts of inter-faith relations from broader accounts of political economy masks how the state and the market are key factors in establishing the conditions and possibilities for such relations. This article avoids such abstraction and develops a constructive account of how to reconceptualize inter-faith relations as a civic rather than religious practice and common action between different faiths as directly political rather than as humanitarian service provision.
This article describes some of the factors shaping the relationship between faith groups, state and market within the contemporary context, and then, after locating these issues within broader theoretical debates about secularization, makes some constructive proposals for how religious groups might engage in inter-faith relations within this context.
It closes by identifing the civic practices of listening, a commitment to place, and the building and maintenance of institutions as central to the formation of a politics of the common good. View on jaar. Christian Ethics. Publisher: politicaltheology. Theology , Liberalism , and Political Theology. Re-published in After Modernity?
Smith Baylor University Press, Publisher: sce. This paper examines the changing pattern of the relationship between religious communities and the state. It argues that the church, in the light of what is actually being offered to it by the state in terms of partnership, should, on the It argues that the church, in the light of what is actually being offered to it by the state in terms of partnership, should, on the basis of its own frame of reference, refuse the Philosophy , Political Science , and Political Theology.
In its place the theologically specified notion of In its place the theologically specified notion of hospitality is proposed. In the process of doing this, the article addresses three Applied Ethics. After outlining what I take to be the key tasks of Christian ethics I set out three characteristic conundrums that attend any turn to culture as a primary site for generating moral and political theology. The first conundrum is the tension between, on the one hand, the otherness of divine self-revelation given in Jesus Christ that challenges and represents a crisis to all our ways of knowing and being in the world, and, on the other hand, how history and culture are the crucibles of divine-human encounter.
The second relates to the nature of social ontology and whether, east of Eden, conflict or harmony is the basic character of social, political, and economic relations.