Faculty of Theology
Department of Systematic Theology and Christian Ethics
Selected Highlights from Research Findings
The aim of this research project was to clarify the prospects of a Christian ethics of responsibility. In order to do this it was necessary to investigate why the promise that the attempt of a number of Protestant theologians to develop such a Christian ethics of responsibility in the eighties and nineties of the previous century held, has not been fulfilled. The aim was also to determine whether the promise that a Christian ethics of responsibility seems to hold, can still be fulfilled. This first part of this research project was completed in 2006. Findings are based on a critical discussion of the versions of a Christian ethics of responsibility that were developed in the eighties and nineties in dialogue with the philosopher Hans Jonas by the four Protestant theologians William Schweiker, Wolfgang Huber, Johannes Fischer and Ulrich Körtner. It should be pointed out that the disparity of their views is the main reason why a responsibility ethics school within could not have been developed up till now. The researcher attempted to identify common denominators for such an ethics by extracting from the views of the theologians a number of ways in which responsibility can and should today qualify Christian ethics fundamentally. Five ways in which responsibility can and should fundamentally qualify contemporary Christian ethics have been identified:
Christians should not regard their moral obligations as narrow and very specific moral commands or duties that they have to fulfill in obedience to God, but rather as broad and comprehensive moral responsibilities that they have to assume and to give account of to themselves, fellow human beings and God.
They have the responsibility to contribute to the constitution of moral obligations in our time, which entails the responsibility to formulate new moral directives where necessary, find the moral consensus needed in particular situations of moral decision making, as well as the responsibility to conclude agreements or covenants among those involved to commit themselves to act in accordance with the moral consensus, where such a commitment is lacking.
They have the responsibility to do justice to both moral obligations and the functional obligations that are prevalent in the different social systems without forfeiting the priority of moral obligations.
They also have the responsibility in the present situation, earmarked by moral plurality, to take into account the consequences of the available options for action, especially their effect on the freedom of conscience of people who do not share their moral convictions.
The responsibility to take the consequences of available options for action into account also relates to the consequences such actions would have for the preservation of the environment and for the survival and quality of life of future generations.
The general conclusion of the research is therefore that the prospects of a Christian ethics of responsibility are not as bleak as a superficial comparison of the disparate versions of such an ethics would suggest.
Contact person: Prof DE de Villiers.
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