R E O White on Ethics

Review: R.E.O. White. Biblical Ethics: The Changing Continuity of Christian Ethics. vol. 1. Great Britain: The Paternoster Press, 1979.

Introduction

The focal question to this book is on the topic whether there is such thing as Christian ethic in a strict sense and where this ethic can be found. White mentions that: “To speak of ‘Christian’ ethics implies that the form exhibited, the norms observed, the presuppositions and ideals expressed in the behavior which Christians approved are related directly to what Christians believe about the world, about God, Christ, each other, the history of Christian salvation, the hope of eternal salvation”(8). In this case, the ethic mentioned is not static but dynamic. It connotes that Christians must avoid imposing on the biblical document a uniformity that it does possess by modern presuppositions. Nonetheless, Christian ethics must start with the Bible as a foundation for morality. But this does not mean biblical ethics is enough. “In fact, the Christian ethical heritage comes to us laden with the accommodations, developments, debates, disappointments, additional insights and unresolved questions, of generations of believers who have sought to apply the original vision to ever-changing situations” (10). Thus, Christian ethics is flexible since it is not based on the Scripture and history alone but also on Christ, the living Lord (11).

Legacies of Earlier Hebrew Religion

Christian ethics is directly related to the development of the ethical development of Judaism of which seven of its religious legacies are still utilized by Christian believers. (1) The theocratic approach where God is seen as one and only true God, powerful, moral, and free; he conceived as the God who expresses his loving-kindness, grace, goodness, and love. (2) The Decalogue that sets the tone of biblical ethics. (3) The Book of the Covenant that comprises social code of ordinances, exhortations, and warnings—including the lex taliones, justice, philanthropy, equity reinforced by piety. (4) The earlier prophetic teaching: Amos (justice), Hosea (love), Isaiah (holiness), Micah (mercy). (5) The Deuterenomic ideals in contrast to the pagan corruption and corruption. (6) The Later prophetic teaching: Jeremiah (inward transformation), Ezekiel (individual responsibility), Isaiah 40-66 (exultation and great hope upon the Servant of the Lord), and (7) the Code of Holiness based upon the holiness of Yahweh.

Legacies of Later Judaism

This legacy that contributed to Christian ethics includes (1) the piety of the Psalter founded upon God’s faithfulness and righteousness. The new ethical concept introduced by the Psalter is the notion of spiritual warfare and sect-type morality of the godly against the wicked. (2) The moral wisdom from the Wisdom School embedded in the book of Proverbs, Ecclesiasticus of Ben Sirach, Ecclesiastes, and Job. (3) The lengthened perspective in the hope of immortality, (4) the development of legalism among the Hasidim, Pharisees, and Rabbinic traditions, (5) the sects zealous for the Law like the Sadducees, Essenes, Qumran Covenanters who made amplifications on exacting standards, sect morality, and dualistic outlook, regulated community life. (6) The re-awakening of prophecy was spearheaded by John the Baptist as he prepared the way of the Lord Jesus Christ.

Jesus and His Jewish Inheritance

Jesus ethical teachings, in relation to John, however, made a different direction by rejecting “John’s picture of the Messiah with threshing-shovel, flail, axe and fire, bringing judgment”(52)—a rejection that led to John’s doubting to Jesus. Jesus also rejected John’s austerity and ascetism. And in relation to Judaism, Jesus made some negative reactions to pride and self-righteousness, hardness of heart, attitude towards women, exclusive nationalism, meritable reward by obedience, superficial considerations to the externals and the inadequacy of Judaism’s religious basis. The positive reactions, on the other hand, include the commendation on monotheism, fruition of Jewish piety in relation to Jewish prophecies, and some rabbinical ethics.

The Family of God and the Life of Sonship

The fundamental presupposition and framework of good life according to Jesus is sonship where in the family of God, the kingly father is present and prayer is the means of relational conversation and resource of moral renewal. The children of God have special privileges in their “implicit trust in the goodness of the Father”(68). Being sons of God, there is an implication of exalted motives and the expectation of reward as well as abundant life. The ethics of sonship carry with it obligations of imitating the Father; fellowship with the Father; loving and forgiving other members of the family; and living at peace with them.

The Kingdom of God and the Life of Obedience

The message of the kingdom of God is central to the teaching and ethics of Jesus. It is a religio-ethical ideal emphasized mostly in Jesus’ parables where humility is a must to attain entrance to God’s reign. The Laws of the kingdom is love God and neighbor. According to White, this law is an “art” of doing good in a personal relationship and “adventure” on which one reaches out to another person and be enriched. “Because the kingdom is inward, present, and ethical, it must govern all the life of its subjects, set within the society.” (84) “Jesus was a realist” (85) and he was not ignorant of the sins of the world that is why he did not trust himself to men. Many facets were related to the kingdom ethics. (1) Society’s ill—Christ’s alternative to lex taliones is non-resistance (Matt. 5:38-41) as well as suffering and exemplary life. (2) The Family—Christ valued family through monogamy, equality, sacredness of marriage and the seriousness of divorce. (3) Material wealth—Christ emphasized that God cares for the welfare of his people but aware of the spiritual dangers of material wealth and poverty. (4) The State—rendering what belongs to the kings. (5) Social legislation—Christ wants believers to be mindful of their civil responsibilities. (6) The wider world—believers ought not to be confined to their own nationalistic pride but reaches out to the lost in a global perspective. In the kingdom of God, the ruler looks in the heart where the inner thought and desire belongs. His kingly judgment covers all sins against love of others and God.

The Son of God and the Life of Imitation

Despite of the differing interpretations on the above mentioned factors that contributed to the basis of Christian conduct, “the imitation of Christ remains the heart of the Christian ethics” (109). First, devotion to Christ is a moral incentive based of the Son’s perfection, holiness, and example and indwelling upon the believer. Secondly, most of the Christian ideals are related upon Christ’s life, words and works. In the final analysis, the permanence and finality of Christ’s ethic “rests upon his Person.…He is the ideal in whom all women can see the true version of that moral humanity in which manhood and womanhood alike can find their goal, and have done so”(122).

Ethics in the Primitive Church

Christian faith and obedience rested upon oral traditions for some twenty five years concerning Jesus words and works (125). “The first Christians had faithfully learned the realism of Jesus”(126). They were ardent in expressing the love of Christ and serving others. Through the Lukan perspective, most of the exemplary deeds of the Christ’s disciples are manifested in their community life and in persecutions where they reached out to the needy people. Another source of ethical information is the primitive catechesis of the church already known to the epistle readers of Rom 6:17, 16:17, 1 Cor 15f, 11:23, 1 Thes 4:1,2, 2 Thes 2:15, 3:6, Acts 23:25 etc.

Pauline Moral Theology

Even if Paul is a close follower of his Master, he also brought his own ethical insights, training, experience, and emphasis to his interpretations of the common teachings of the primitive church. “He was no more a systematic moralist than a systematic theologian”(134). It is manifested in the following: (1) His moral psychology consists of ethical interpretations concerning the concept of the “flesh” (sarx) in relation to the “soma” and “pneuma”; the human spirit where man “is a moral creature”(139). (2) His presuppositions show that all theology possessed ethical implications. Universal failure, for example, alienates man from God. The Divine reaction reveals wrath and righteousness of God in sending the Son to be crucified for the sin of humanity. Repentance, faith, and salvation embodies the Christian person where “the Christian ethic is the ethic implied in the process of salvation”(147). Here, the (3) redemption as moral transformation is indeed a moral concept. Faith and work is not a contradicting principle in producing a new moral person under the Lordship of Christ becoming like Him.

Paul’s Ethical Directives

Paul is also an apostle of love. “[T]o love is enough,” (160) says White based upon Pauline ethical interpretations. As an individual, an ethical Christian follows three themes: (1) Mental life and quality must have “the ability to discern God’s will”(162). (2) The discipline of sanctification requires purity motivated by personal sacredness through the Spirit’s indwelling. (3) And the Christian consecration for Christ must be expressed in servanthood and love. In relation to family and home, Pauline new life is manifested in the sacredness of marriage and realistic circumstances. Reciprocal obligations are covered among the members of the family (husband, wife, and children) under the Lordship of Christ. Mutual respect, equality of spiritual status, and submission are essentials. In daily work, honesty, and fairness are required. In the church, worship-attendance, unity in faith, fellowship, and other church responsibilities are given. In relation to the state, a Christian remained also a citizen of a local state and must live a moral life within, to, and from the society.

Petrine Counsels

Three prevailing ethical themes are found in the Petrine exhortations. (1) Subordination applied to civic relationships, masters, wives, and the church are part of Christian ethics. (2) The imitation of Christ in humility and perseverance in the midst of trials are becoming. (3) Well-doing and holiness are tied up together as an expression of kindness, social usefulness, and open heart to the needy as well as the Christian’s priestly service to God. These, with other minor ethical elements comprises Petrine ethic.

Johannine Rigour

Love is the central motif of the fourth gospel. When Christian ethic was threatened by Gnosticism’s dualistic concept John defined sin, not as matter but, as lawlessness in the first epistle. Love is more than just intellectualism and passive piety. Love is the proof of God’s presence in a person’s heart and mind. Accordingly, Johannine rigour refers to his bold summary “God Himself is love”(200). This summary is a “fairly complete exposition of Christian moral law”(201). John’s demand to tests always any religious experience by its ethical and social consequences are timeless suggestions.

“Sub-Apostolic” Discipline

Faith, resolution, knowledge, self-control, endurance, godliness, brotherly/Christlike love, etc. are ethical essentials belonging to sub-apostolic discipline. There is always a relationship between sound doctrine and right conduct. Even the gospels, laws can never be interpreted apart from the perspective of Christ and his ethical teachings. It is only fitting that the Bible closes with the book of Revelation were the ultimate goal of redemption is presented in the light of the hope found in Christ the Lord.

Looking Backwards—and Forwards

In summary, the religious roots of Christian ethics are based upon the nature of God. With the focus on Christ, the identification of the moral ideal with a historical person is a unique contribution to ethical realm. With its authentic motives and theories translated in a real human life, the potential and power of the gospel for salvation is a significant element for morality.

Response: This is a systematic and easy to follow material.

Questions: What makes Christian ethics really admirable? How important is right doctrine to right behavior?