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14 pages, 369 KB

Open AccessArticle

To Build a Contextual Christian Ecological Ethics in China: A Response to the Encyclical Laudato Si’

by Bin You, Zhaolei Li and Timothy Knepper

Religions 2026, 17(5), 594; https://doi.org/10.3390/rel17050594 - 14 May 2026

Viewed by 235

Drawing on the encyclical Laudato Si’ issued by Pope Francis in 2015, this paper sketches a Christian ecological spirituality for Chinese cultural contexts. The paper first examines the meaning of ecological spirituality, analyzing its deep biblical roots and subsequent theological implications. It then [...] Read more.

Drawing on the encyclical Laudato Si’ issued by Pope Francis in 2015, this paper sketches a Christian ecological spirituality for Chinese cultural contexts. The paper first examines the meaning of ecological spirituality, analyzing its deep biblical roots and subsequent theological implications. It then develops a contextual Christian ecological ethics by exploring the significance of Laudato Si’ for ecological spirituality in China in conversation with the cultural and philosophical resources of China. The paper argues that ecological spirituality is neither external to Christian ethics nor an ad hoc Christian response to ecological accusations and crises. Rather, ecological spirituality lies at the core of Christian faith and scripture, embodying a deep understanding of the organic and interconnected relationship between God, the natural world, and human beings. With deep Christian roots, ecological spirituality possesses abundant resources in the Bible, the Church Fathers, and the Eastern Orthodox and Roman Catholic traditions. The Christian doctrines of creation, trinity, incarnation, and eschatology, as well as Christian sacramental theology all demonstrate ecological dimensions. Thus, the Christian faith, as evidenced by the encyclical Laudato Si’, can respond decisively to the ethical challenges posed by contemporary ecological crises, especially in deep dialogue with local traditions such as the wisdom resources of China. Full article

(This article belongs to the Special Issue Critical Issues in Christian Ethics)

14 pages, 251 KB

Open AccessArticle

Redeeming Politics: An Appraisal of the Wesleyan Political Theology of Theodore R. Weber in a Time of Christian Nationalism

by Darryl W. Stephens

Religions 2026, 17(5), 508; https://doi.org/10.3390/rel17050508 - 22 Apr 2026

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Abstract

Theodore R. Weber, founding member and past president of the Society of Christian Ethics, developed a distinctive political theology based on John Wesley’s soteriology. Weber argued that a fully developed concept of the political image of God, which humans reflect in their social [...] Read more.

Theodore R. Weber, founding member and past president of the Society of Christian Ethics, developed a distinctive political theology based on John Wesley’s soteriology. Weber argued that a fully developed concept of the political image of God, which humans reflect in their social and institutional contexts, would move beyond the individualistic focus of Wesley’s ordo salutis, allowing Wesleyans a shared language to talk about political institutions and social ethics distinct from the order of preservation and order of creation approaches. Weber’s understanding of political sanctification, in which individuals and institutions contribute to God’s redemptive work of reconciliation, is a unique contribution to political theology. Weber argued that politics is part of discipleship but cautioned against attempts to Christianize society. His Wesleyan political theology provides parameters for faithful political action in refuting and working against a Christian Nationalist agenda in the United States of America. This article offers an appraisal of Weber’s Wesleyan political theology through an extensive review of his writings on the topic. The method engages in close textual readings of Weber’s publications, providing a clear synthesis of the major themes in his scholarly writings spanning over four decades. The purpose is to provide a cogent overview of Weber’s perspective and approach so that his legacy of writings may continue to inform new scholarly audiences. Full article

(This article belongs to the Special Issue Critical Issues in Christian Ethics)

19 pages, 706 KB

Open AccessArticle

The Features of Christian Belief in a Just World: A Psychological Examination Based on American Christians

by Xi Li and Lining Lin

Religions 2026, 17(2), 180; https://doi.org/10.3390/rel17020180 - 2 Feb 2026

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Abstract

While divine justice is central to Christian faith, theologians disagree about its nature and dimensions. This study examines Christian belief in a just world (CBJW) as a psychological belief system through which Christian believers construe justice in the world by referring to God’s [...] Read more.

While divine justice is central to Christian faith, theologians disagree about its nature and dimensions. This study examines Christian belief in a just world (CBJW) as a psychological belief system through which Christian believers construe justice in the world by referring to God’s Justice. Drawing on the psychological concept of belief in a just world, which emphasizes deservedness, we develop and validate a measure of CBJW. In the pilot study, 34 items were selected from biblical texts with the help of an expert review. In Study 1, exploratory factor analysis supported a four-factor solution—God’s Punishment, Reward, Sovereignty, and Forgiveness—yielding a 27-item scale. A confirmatory factor analysis indicated good fit, and internal consistency was strong. These results suggest that CBJW functionally overlaps with secular BJW in its emphasis on reward and punishment while adding theologically distinctive dimensions of sovereignty and forgiveness. Moreover, in Christian belief, justice is construed as distinct from divine love and is oriented toward an eschatological horizon, thereby differentiating CBJW from secular conceptions of justice. Full article

(This article belongs to the Special Issue Critical Issues in Christian Ethics)

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14 pages, 256 KB

Open AccessArticle

Assisted Reproduction in the Abrahamic Religions: Ethical Contributions for a Pluralistic Society

by María del Carmen Massé García

Religions 2025, 16(12), 1508; https://doi.org/10.3390/rel16121508 - 28 Nov 2025

Viewed by 1949

Abstract

Recent advances in reproductive science have prompted a profound reexamination of some of the most fundamental anthropological aspects of human life: the value of nascent human life, the meanings of motherhood and fatherhood, and the concept of family. Abrahamic religious traditions in particular [...] Read more.

Recent advances in reproductive science have prompted a profound reexamination of some of the most fundamental anthropological aspects of human life: the value of nascent human life, the meanings of motherhood and fatherhood, and the concept of family. Abrahamic religious traditions in particular offer a rich moral heritage, developed over centuries, that can significantly contribute to ethical reflection on assisted reproductive technologies. This article examines the Judeo-Christian and Islamic traditions, which are predominant in the Western cultural context and greatly influence the lives and moral frameworks of more than half of the world’s population. The study underscores the strength of the ethical foundations shared across these religious traditions and common values, principles, and moral concerns, while also seeking to understand and integrate the distinctive nuances that differentiate them. Full article

(This article belongs to the Special Issue Critical Issues in Christian Ethics)

11 pages, 230 KB

Open AccessArticle

Should the State Still Protect Religion qua Religion? John Finnis Between Brian Leiter and the “Second Wave” in Law and Religion

by Edward A. David

Religions 2025, 16(7), 841; https://doi.org/10.3390/rel16070841 - 25 Jun 2025

Cited by 1 | Viewed by 1265

Abstract

This article offers a Thomist response to Brian Leiter’s Why Tolerate Religion?, challenging his claim that religion does not merit distinct legal protection. While Leiter assumes religion to be epistemically irrational—defined by existential consolation, categorical demands, and insulation from evidence—this article draws [...] Read more.

This article offers a Thomist response to Brian Leiter’s Why Tolerate Religion?, challenging his claim that religion does not merit distinct legal protection. While Leiter assumes religion to be epistemically irrational—defined by existential consolation, categorical demands, and insulation from evidence—this article draws on John Finnis’s interpretation of Saint Thomas Aquinas (d. 1274) to reconstruct religion as a basic good of practical reason. It proposes a three-tiered model of religion—as human quest, natural religion, and revealed religion—which clarifies religion’s internal structure and civic relevance. Developing this model against Leiter’s critique, this article shows that religion, so understood, can be legally protected even on Leiter’s liberal terms, through both Rawlsian and Millian frameworks. The article also extends its argument to “second-wave” law-and-religion controversies, illustrating how a Thomist framework illuminates debates about ideological establishments, identity politics, and public reason. Through original syntheses and rigorous normative analysis, this article advances a conceptually fresh and publicly accessible model of religion for law and public policy. It also speaks to pressing constitutional debates in the U.S. and Europe, thus contributing to transatlantic jurisprudence on religious freedom and the moral purposes of law. Religion still matters—and must be understood—not as conscience, but qua religion. Full article

(This article belongs to the Special Issue Critical Issues in Christian Ethics)

20 pages, 279 KB

Open AccessArticle

A Preservationist Christian Sexual Ethic: Verifying and Vindicating a Contested Perspective

by Kenneth L. Waters, Sr.

Religions 2025, 16(7), 814; https://doi.org/10.3390/rel16070814 - 22 Jun 2025

Cited by 1 | Viewed by 2350

Abstract

A preservationist Christian sexual ethic affirms heterosexuality as the only normal and natural expression of wholeness in human intimacy, relationships, and lifestyle. However, revisionist critics would maintain that the central problem of the preservationist perspective is the perceived lack of a compelling [...] Read more.

A preservationist Christian sexual ethic affirms heterosexuality as the only normal and natural expression of wholeness in human intimacy, relationships, and lifestyle. However, revisionist critics would maintain that the central problem of the preservationist perspective is the perceived lack of a compelling verifier. A revisionist Christian ethic embraces homosexuality as an alternative form of wholeness in human relationships and lifestyle. Preservationist critics would maintain that the central problem of the revisionist perspective is the perceived lack of a compelling verifier. They would also identify an additional problem for the revisionist position, namely, the perceived problem of self-contradiction. It may seem to some that problems alleged for a particular side cannot be leveraged to the advantage of the opposing side in this debate. Moreover, even the external judgment that a problem exists for a perspective is disputed within that perspective. This may seem to lead to stalemate between the opposing perspectives. However, it may be that a verifier or vindicator exists for one of these perspectives that would commend that perspective as more acceptable than the other. A vindicator for a perspective need only to reinforce that perspective, while a verifier must be an empirically attested ground for the perspective. In this article, I will compare verifiers and vindicators on each side of the debate and inquire whether there is an ace to be found in any of these arenas. I find that a preservationist Christian sexual ethic speaks for itself when its vehicles of verification and vindication are addressed in dialogue with a revisionist perspective. My aim is to increase the possibility of moving the discussion forward in the debate over normative human sexuality. Full article

(This article belongs to the Special Issue Critical Issues in Christian Ethics)

12 pages, 176 KB

Open AccessArticle

Some Reflections on the Moral Reality of Social Power

by Charles S. Brown

Religions 2025, 16(5), 569; https://doi.org/10.3390/rel16050569 - 29 Apr 2025

Viewed by 1222

Abstract

Power is often understood as the sheer use of force in social relations. While power is frequently expressed and experienced in these terms, it is also necessary for the generation, sustenance, and enhancement of life in all its forms. This means that, in [...] Read more.

Power is often understood as the sheer use of force in social relations. While power is frequently expressed and experienced in these terms, it is also necessary for the generation, sustenance, and enhancement of life in all its forms. This means that, in a very basic way, power is constitutive of personhood and society. Understood and exercised in this way, power affirms the dignity of individual persons and promotes bonding between and among persons. Therefore, ethically, social power must be viewed as essentially relational and intended to be reciprocal, community building, and accountable. Contrarily understood and exercised, power gives rise to bondage through denial of the responsibility in its constitutive and relational character. Here, the emphasis on domination and power becomes alienating and irresponsible. The purpose of this article as a whole is to undertake an ethical analysis of social power that furthers exploration of the principles and implications of nonviolent strategies for the exercise of social power. Full article

(This article belongs to the Special Issue Critical Issues in Christian Ethics)

15 pages, 257 KB

Open AccessArticle

Barth’s “Alternative” Follower: Stanley Hauerwas and the Traditions of 20th-Century North American Theology and Ethics

by Renzhong Cui and Siyi Han

Religions 2024, 15(6), 731; https://doi.org/10.3390/rel15060731 - 14 Jun 2024

Viewed by 3155

Abstract

This paper explores Stanley Hauerwas’s unique perspective on the traditions of 20th-century North American theology and ethics, particularly his similarity to Karl Barth in viewing theology and ethics as inseparable. Although deeply influenced by Barth, Hauerwas defends this view in the American context [...] Read more.

This paper explores Stanley Hauerwas’s unique perspective on the traditions of 20th-century North American theology and ethics, particularly his similarity to Karl Barth in viewing theology and ethics as inseparable. Although deeply influenced by Barth, Hauerwas defends this view in the American context in a manner distinct from Barth‘s theological approach. Additionally, Hauerwas critiques Barth’s ecclesiology, which leads him to attempt to transcend some limitations of Barthian theology by developing a theological ethics “system” that emphasizes the practicality of the church. Full article

(This article belongs to the Special Issue Critical Issues in Christian Ethics)

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