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Christian ethics is less a system of principles, rules, or even
virtues, and more of a free and open-ended responsible witness to
God's gracious action to be with and for others and the world.
Postmodernity has left us with the risky uncertainty of knowing and
doing the good. It also leaves us with the global risks of
political violence and terrorism, economic globalization and
financial crisis, and environmental destruction and global climate
change. How should Christians respond to these problems? This book
creatively explores how Christian ethics is best understood as a
witness to God's action, thereby providing the ethical framework
for addressing the various problematic social issues that put our
world at risk. Haddorff develops the notion of witness through a
detailed study of Karl Barth's theological ethics. Barth, he
argues, provides a language enabling us to know what a Christian
ethics of witness actually looks like in both theory and in
practice. In correspondence to God's gracious action, Christians
remain free to think and act in faith, hope, and love in
respondence to their unique circumstances, even in a world at risk.
In their witness, Christians remain confident that God has not
abandoned the world but loves and cares for its future.
Description: Christian ethics is less a system of principles,
rules, or even virtues, and more of a free and open-ended
responsible witness to God's gracious action to be with and for
others and the world. Postmodernity has left us with the risky
uncertainty of knowing and doing the good. It also leaves us with
the global risks of political violence and terrorism, economic
globalization and nancial crisis, and environmental destruction and
global climate change. How should Christians respond to these
problems? This book creatively explores how Christian ethics is
best understood a witness to God's action, thereby providing the
ethical framework for addressing the various problematic social
issues that put our world at risk. Haddorff develops the notion of
witness through a detailed study of Karl Barth's theological
ethics. Barth, he argues, provides a language enabling us to know
what a Christian ethics of witness actually looks like in both
theory and in practice. In correspondence to God's gracious action,
Christians remain free to think and act in faith, hope, and love in
respondence to their unique circumstances, even in a world at risk.
In their witness, Christians remain confident that God has not
abandoned the world but loves and cares for its future.
Endorsements: ""At a time when one might be tempted more than ever
to offer an ethics of self-help, David Haddorff presents us with a
truly theological ethics of 'witness' based on the truth of the
Gospel that is at once hopeful and realistic because its hope is
found in the God who empowers us to do the good and not in our
attempts to live any sort of self-chosen good. Relying on the
theology of Karl Barth, Haddorff skillfully holds together theology
and ethics as well as theory and practice. This is a compelling
book that will be of great interest to theologians, ethicists, and
to students of the theology of Karl Barth."" -Paul D. Molnar St.
John's University, Queens, New York ""That Barth is a moral
theologian is now firmly established; this presentation offers its
readers sure guidance as they explore the large landscape of
Barth's ethics, and is much to be commended."" -John Webster
University of Aberdeen, Scotland ""Far more than a summary of
Barth's ethics, David Haddorff's book is a first-class effort to
think in company with Barth about the source of our knowledge of
the good and about the meaning of human freedom and ethical
responsibility as faithful correspondence to God's free grace in
Jesus Christ. Employing witness as the interpretive key of his
work, Haddorff shows that Barth's ethics is radically
Christocentric, and just for that reason is highly dialectical,
free to recognize its limitations and avoid absolute claims, and
free to engage in conversation with and learn from other ethical
perspectives without becoming captive to them. In particular,
Haddorff underscores the difference between Barth's ethics of
witness on the one hand and the ethics of both reductionist
secularism and theological isolation on the other. In the final
section of the book, the author offers a highly creative deployment
of Barth's ethics as it bears on the political, economic, and
ecological crises of our time."" -Daniel Migliore Princeton
Theological Seminary, Princeton, New Jersey About the
Contributor(s): David Haddorff is Associate Professor of Theology
and Ethics at St. John's University, New York. His previous works
include Dependence and Freedom: The Moral Thought of Horace
Bushnell and a lengthy introduction on Barth's political theology
in the reprint of State, Community, and Church (Wipf and Stock).
Using the theological work of Karl Barth as a resource for
present-day inquiry, the contributors in this volume discuss the
complex interconnections between the religious and the political
designated by the term theo-politics. Speaking from various
political and cultural contexts (Germany, the United Kingdom, the
United States, Hong Kong, Taiwan, and the People's Republic of
China) and different disciplinary perspectives (Protestant
Theology, Political Sciences, and Sociology), the contributors
address contemporary challenges in relating the religious and the
political in Western and Asian societies. Topics analyzed include
the impact of diverse cultural backgrounds on given theo-political
arrangements, theological assessments of political power, the
political significance of individual and communal Christian
existence and the place of Christian communities in civil
societies. In their nuanced discussions of these topics, the
contributors neither advocate for a privatized, apolitical
understanding of the Christian faith nor for a religious politics
seeking to overcome modern processes of differentiation and
secularization. Critically engaging Barth's theology, they examine
the Christian responsibility in and for the political sphere and
reflect on the practice of such responsibility in Western and Asian
contexts.
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