{"id":947,"date":"2016-06-20T19:04:39","date_gmt":"2016-06-20T19:04:39","guid":{"rendered":"https:\/\/learn.elca.org\/jle\/?p=947"},"modified":"2020-10-28T20:02:23","modified_gmt":"2020-10-28T20:02:23","slug":"christian-ethics-at-the-boundary-feminism-and-theologies-of-public-life-fortress-press-2015","status":"publish","type":"post","link":"https:\/\/learn.elca.org\/jle\/christian-ethics-at-the-boundary-feminism-and-theologies-of-public-life-fortress-press-2015\/","title":{"rendered":"Review: Christian Ethics at the Boundary: Feminism and Theologies of Public Life (Fortress Press, 2015)"},"content":{"rendered":"

[1] Christian Ethics at the Boundary<\/em> is a splendid book! Karen V. Guth is rightly concerned that the divisions among those who identify with a particular approach to Christian ethics may create discord, which compromises our endeavors and forfeits our resources for addressing complex moral issues. Her focus in this book is the division between realist and witness approaches, represented here by Reinhold Niebuhr and John Howard Yoder. \u201cWhat would Christian ethics look like,\u201d she asks, \u201cif we mobilized our differences for engagement rather than disengagement?\u201d (5)<\/p>\n

[2] It is important to note that Guth\u2019s aim is not to reconcile the irreconcilable differences between witness and realist approaches. Rather, she seeks to \u201csuggest opportunities for fruitful partnership and collaboration.\u201d She contends that the differences between the two can be seen as \u201cdifferent sides of same coin.\u201d Their different starting point \u2013 revelation (witness) versus experience (realist) \u2013 are, in the end, different ways to understand the relationship between revelation and experience. Their different attitudes toward engaging society \u2013 witness versus apology (realist) are different approaches to preventing cultural accommodation. And their differences in political strategies \u2013 pacifist identity and mission of the church (witness) versus participation in secular politics (realist) \u2013 are different ways to construe political responsibility. (37-8) <\/p>\n

[3] Guth draws on Kathryn Tanner\u2019s concept of Christian identity as constituted by \u201cparticipation in a genuine community of argument\u201d<\/em> and her claim that the distinctiveness of a Christian way of life is formed \u201cnot so much \u2026 by the boundary as at it\u201d to guide her own methodological approach. (22-23) Guth presents close, gracious readings of the public theologies of Reinhold Niebuhr, John Howard Yoder, and Martin Luther King, Jr., deepening our understanding of each. By engaging each with other approaches, she offers exceptionally constructive ecclesiological proposals that demonstrate \u201cthe substantive benefits of a methodological approach that privileges constructive engagement with difference.\u201d (31) What makes her work especially valuable is her inclusion of feminist and womanist perspectives in this engagement.<\/p>\n

[4] Guth remarks that \u201cfeminists may find it difficult to engage figures whose personal lives seem at odds with their own best insights.\u201d Yoder\u2019s persistent sexual violence against women \u201ccalls into question his commitment to feminism as part of and parcel of Christian mission.\u201d Although King campaigned for civil rights, he did not address the evil of sexism, nor did he \u201ctreat women as equals in both his professional and personal life.\u201d Although Niebuhr is not known to have behaved in demeaning ways toward women, \u201cthere is increasing evidence that [his] wife Ursula may have been the unacknowledged coauthor of much of his work, and that his privilege prevented him from acknowledging \u201cthe important work being done by black female contemporaries in Harlem.\u201d Guth contends that \u201cthese discrepancies make engagement between these figures more, not less, valuable.\u201d (21-22)<\/p>\n

[5] In the chapter on Reinhold Niebuhr, \u201cChurches as Self-Critical and Creative Cultures,\u201d Guth begins with an examination of witness and feminist criticisms of him. She then adeptly develops his thinking on the nature and role of the church into a compelling, \u201cNiebuhrian account of churches as self-critical cultures engaging in formative practices of contrition that cultivate the virtues of humility and hope, giving rise to creative ethical action.\u201d (72) She describes this as \u201ca witness – and feminist-inspired appropriation\u201d of his thought. A significant observation is that Niebuhr goes a step further than witness approaches to consider not just \u201cthe distinctive calling of the church, but also its distinctive failing.\u201d His attention to the \u201chistorical and social construction of the church as an institution provides a powerful tool,\u201d Guth argues, \u201cto address feminist concerns about church\u2019s complicity in sexism\u201d or charges that he failed to adequately account for women\u2019s experience. With this approach, the \u201cmalformation effect\u201d of violations of human dignity on church practices is not ignored. (104)<\/p>\n

[6] The chapter on John Howard Yoder, \u201cFeminism as Christian politics,\u201d is surprising. Guth describes it as \u201ca realist \u2013 and feminist-inspired appropriation\u201d of Yoder\u2019s pacifism. His claim that \u201cChristian identity itself calls for feminist engagement\u201d is the epigraph for the chapter. She observes that \u201canalyzing Yoder\u2019s relationship to feminism highlights surprising points of connection between his postliberal account and that of various feminist theologians.\u201d (119) Of particular interest is her discussion of three core assumptions about the relationship of Christianity to the world shared by Yoder, some well-known witness theologians and certain feminists. She points out where Yoder differs from witness views and is closer to feminist ones: \u201cChristianity is a culture with its own particular language, practices, and ethics; errors in the development of tradition require projects of retrieval; the church\u2019s vocation is to provide countercultural witness of peace over against the world\u201d (135-6) For Yoder, this witness includes \u201csocial egalitarianism\u201d as an essential element. \u201cHis pacifism excludes neither politics nor gender justice. (146, 150)<\/p>\n

[7] The chapter \u201cChristian Ethics for the Creatively Maladjusted:\u201d Martin Luther King, Jr.\u2019s \u2019Feminist\u2019 and \u2018Womanist\u2019 Politics of Love\u201d is a vital part of this book.[1] Guth addresses the critique of most womanists and feminists of King\u2019s linking of agape with redemptive suffering, contending that \u201csuch views valorize suffering and condone the abuse of women.\u201d She notes that womanist theologians Jacquelyn Grant, Joanne Marie Terrell, and Karen Baker-Fletcher recognize the constructive theological potential of this position. For example, Baker-Fletcher \u201cclarifies that King does not affirm suffering per so, but voluntary suffering for a just cause.\u201d (162-63) Guth argues that although King does not abandon understandings of agape as self-sacrifice, \u201che argues along the same lines as feminists in emphasizing the importance of self-love.\u201d (169) King also upholds \u201cthe inherent dignity of human beings as persons who share in God\u2019s creative power,\u201d like womanists who draw on the imago Dei<\/em> to affirm human beings\u2019 creative capacities. (177) Guth argues that these views matter because they \u201cemphasize the worldly nature of love as mutual, reciprocal, and community-creating\u201d and disclose a \u201cnew vision of churches as communities of creativity.\u201d (183)<\/p>\n

[8] In the conclusion, \u201cFrom the Genuine Community of Argument to the Beloved Community,\u201d Guth contends that if the end is \u201cbeloved community,\u201d then Christian ethicists should engage in a \u201cgenuine community of argument.\u201d(190) In this book, she has shown that \u201cdoing Christian ethics at the boundaries models an approach to difference more in keeping with the beloved community and <\/em>allows more creative, constructive responses to pressing moral problems.\u201d (191) Here, she gives several useful examples. For instance, \u201cengaging in self-critical and creative action enables the church to demonstrate solidarity \u2013 in the sense of complicity \u2013 with the rest of the world in wrongdoing, and to demonstrate solidarity \u2013 in the sense of commitment \u2013 to enact creative solutions to seemingly intractable problems.\u201d She cites as an example Pope John Paul II\u2019s 2000 Lenten prayer in Jerusalem, where he prayed for forgiveness for wrongs against other Christians and those of other religious traditions. (193)<\/p>\n

[9] Some attention to ecumenical work would have been valuable, although perhaps it is beyond the scope of the book. Guth points to King\u2019s observation of growing interest in ecumenical concerns as promising signs of unity, despite discord. (189) Of particular interest to the divide between realist and witness theologians is the World Council of Churches work during the Ecumenical Decade to Overcome Violence: Churches Seeking Reconciliation and Peace (2001-10).[2] \u201cAn Ecumenical Call to Just Peace\u201d was prepared by a drafting group with wide consultation, received by the Central Committee in February, 2011, and commended to the churches for study, reflection, collaboration and common action. The Preamble proclaims that \u201cThis call is a concerted Christian voice,\u201d that \u201cinspired by the example of Jesus of Nazareth \u2026 invites Christians to commit themselves to the Way of Just Peace.\u201d It rightfully asserts that \u201cJust Peace embodies a fundamental shift in ethical practice. It implies a different framework of analysis and criteria for action.\u201d<\/em> The Call \u201csignals the shift and indicates some of the implications for the life and witness of the churches.\u201d[3]<\/p>\n

[10] In Christian Ethics at the Boundary<\/em>, Karen V. Guth makes crucial contributions to the field of Christian Ethics, particularly in terms of methodology but also her development of the public theologies of Niebuhr, Yoder, and King. This is an excellent resource for college, seminary and graduate libraries and courses in Christian Ethics, feminist and\/or womanist ethics, and public theology. It should be of interest not only to Christian ethicists, but also for congregational study groups and anyone interested in the churches engagement in current ethical issues or the role of the church in public life.<\/p>\n

   
\nNOTES<\/p>\n

[1] Guth\u2019s work was inspired by King\u2019s \u201cPaul\u2019s Letter to American Christians,\u201d where King warns about the dangers of divisive denominationalism if \u201cyou are to be true witnesses for Christ.\u201d (1)<\/p>\n

[2] The DOV aimed to \u201cengage the churches in initiatives for reconciliation that build on repentance, truth, justice, reparation and forgiveness,\u201d \u201cto create a culture of nonviolence,\u201d as well as examine and develop \u201cappropriate approaches to conflict transformation and just peacemaking in the new globalized context.\u201d<\/p>\n

[3] \u201cAn Ecumenical Call to Just Peace,\u201d emphasis added. The \u201cCall\u201d and other resources on the Decade are available at http:\/\/overcomingviolence.org\/en\/resources-dov\/wcc-resources.html. The work of Glen Stassen and colleagues who developed the Just Peacemaking paradigm is also relevant here. See Just Peacemaking: The New Paradigm for the Ethics of Peace and War<\/em>, ed. Glen H. Stassen, The Pilgrim Press, 2008, previously published as Just Peacemaking: Ten Practices for Abolishing War<\/em>, 1998, 2004, and Interfaith Just Peacemaking: Jewish, Christian and Muslim Perspectives on the New Paradigm of Peace and War<\/em>, ed. Susan Brooks Thistlethwaite, Palgrave Macmillan, 2012.<\/p>\n","protected":false},"excerpt":{"rendered":"

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