Abstracts of CGST JOURNAL
(Issue No.36 Jan 2004)
Christian Ethics (II): Life Issues

Table of Contents

The Liberal View of Sex:
A Response from the Perspective of Christian Ethics
(An abstract)

Kai-man Kwan
Assistant Professor
Hong Kong Baptist University

Modern society is plagued by the ideology of sexual liberation, which permits and accepts any kind of sexual behaviour as long as the involved parties give their consent and no harm is done to other people. I call this the Liberal View of Sex. Contrary to this, the Christian View of Sex regards sex as a gift from God. Sexual behaviour, whichever form it takes, is to be judged as acceptable or unacceptable with reference to the purpose and design of God. Since the Liberal View is becoming prevalent and poses a serious challenge to the way of the Christian church, it is incumbent on Christian intellectuals to explore how we should respond to this permissive way of thinking.

In this paper, I suggest a combination of approaches to the issue, and take note of the merits and limitations of each. I adopt a presuppositional approach in defending the legitimacy of our adherence to Christian principles. In a pluralistic society, no presupposition can be proven or overthrown on neutral grounds, Christian or secular (Liberal) presuppositions alike. Christians should have the right to use democratic means, just like the Liberals, to propagate their values. However, to avoid a complete deadlock and to convince the public with the credibility of the Christian position, I further my argument with several criteria, with which I evaluate the different presuppositions. I also argue that the Liberal View does not fare very well under these criteria.

First, a value system should at least be internally coherent. However, the Liberal View suffers, as I point out, from internal inconsistencies of their own ideology. Second, a value system should conform to our wellestablished moral intuitions and to our common sense. Here I point out that the Liberal View of Sex flagrantly violates our moral intuitions about what is appropriate. Third, a value system should contribute to the goodness and happi ness of human life, but the Liberal View destabilizes the society and tends to cause social problems. On all these three counts, the Liberal View of Sex is by no means beyond reproach. In my opinion, Christian should not only hold fast to the faith, they should also stand up to secular influences by utilizing these arguments to publicly criticize the Liberal View of Sex. While each of the approaches of argument may have their inherent limitations, a combination of them would no doubt be able to build a strong case against the opposing ideology .

Singlehood and Sex:
A Theological Reflection
(An abstract)

Shun-kai Kevin Cheng
Associate Professor
China Graduate School of Theology

This paper examines the relation between singlehood and sex from the perspective of theological ethics. It affirms singlehood as a life orientation of humanity accountable to God. Singlehood has equal status as marriage, and both are vocation to be lived out for the kingdom of God. The reference point for singlehood is external to socio-cultural institutions and ideologies and is found in the revelation of God alone.

Moreover, the life of the single person is one within the theological structure of humanity as "male or female, male and female." Human sexuality penetrates one's humanity, yet one must learn to distinguish one's sexual wants from sexual needs, and learn how to handle one's sexual drive. Based on the conception of human being as integral being-in-relation-to-the-opposite-sex, a critique of the incarnational body theology of James Nelson and the erotic power of Rita Brock is launched.

Furthermore, a single person is free for fellowship with other persons within the prohibition of sexual union. It is so because sexual union is a qualitative act, so we believe, countering the theory of appropriate vulnerability and the principle of proportionality of Karen Lebacqz. The church is called to furnish a healthy sexual environment for singles to abide.

Finally, singles find their fulfillment within the ecclesial community. Believers belong primarily to God, secondarily to the people of God, and tertiary to the living of a single or married life for God's kingdom. Singles can be signs of hope as they testify to the kingdom of God. Thus marriage is not the ideal pattern to be pursued at all costs. Nor is singlehood a deficient status that requires justification.

Trust:
An Important but Declining Business Ethic
(An abstract)

Patrick Yuen
Associate General Secretary
The Hong Kong Council of the Church of Christ in China

Since the collapse of the US energy company Enron Corp., a series of business scandals have been provoked. This exposed an acute crisis of the capitalist market—the loss of trust. This article begins by illustrating how trust brings about economic growth in society and how it affects work and people dynamics in the marketplace. After explaining what trust is and what the different levels and nature of trust are, this writer continues to explain, with practical examples, how four different kinds of trust can be found in the business world. These are: trust created by law, trust created by covenant, trust created by economic assessments, and trust assured by social and cultural norms.

Attempt is also made in this article to explore the nature of trust from a biblical perspective. Trust originates from God in His creation of man. But sin spoils the trust relationship be tween God and man and causes evil conducts in humankind: deception, hypocrisy and betrayal. These evil conducts, which undermine the trust relationship among humankind, can be seen in the history of humankind, nowadays in the marketplace and business world and formerly in Bible times. As economic globalization brings about competition among employers, and a minimal mismanagement may result in countless loss, tension builds up between employers and employees and challenges their trust relationship.

From a biblical perspective, God's redemption rebuilds the relationship of trust between God and man. It also forms the basis for the rebuilding of trust among humankind. It is common for business people to count on legislation, tight monitoring and punishment measures for security and trust. However, these measures can merely alleviate the problem on the surface but cannot cure it at the root, for punishment may not be effective in changing behaviour. We must appeal to the moral character of business people, for behaviour is determined by their individual moral standards. To rebuild public confidence, enterprises and organizations need to reformulate their core value with trust, and, along this line, accountability, integrity, and reliability. They must also prove their competence in upholding these standards. Within an enterprise, trust depends on how the management handles conflicts, opens up effective communication, and practices honesty. Moral education is a long-term investment and building mutual-trust is the pre-requisite and foundation for economic prosperity. As a final word, trust is, just as love is, not just to be felt, but to be seen in practice.

A Consumer or a Priest:
Exploring Christian Ecologic al Ethics
(An abstract)

Kung Lap Yan
Associate Professor
Theology Division, Chung Chi College
Chinese University of Hong Kong

One of the primary causes of the present ecological crisis is consumption, so this paper argues. Under the dominance of capitalism and the influence of individualism, a kind of consumer sovereignty doctrine is gradually established. It prohibits moral deliberation and judgment on consumption choice and rules out consumption norms as violation of the consumer's right. The idea of "sustainable development" proposed by Brundtland in the early 1970s is an effective response to such irresponsible economic and consumption behavior, but this idea is not favored by the "two-third" world , for it neglects global injustice. Besides, the idea of sustainable development does not provide a head-on challenge to consumerism. It might, in practice, be twisted as a result into "sustainable consumption." In this sense I find the Christian understanding of "Sabbath" more relevant as a rescue, and the significance of this lies not in practical implications but in its being a powerful symbol. As Paul Ricoeur explains, there is a transforming capacity in a symbol itself, which launches the readers into the impossible. The symbol of Sabbath reminds us of the presence of God's creation and liberation, and helps us to develop a sense of thanksgiving and hope, to respect the Lord's day and the day of creation, and to look for rest and labor. This new horizon urges us to commit ourselves to live as priests rather than as consumers, to uphold a sustainable community instead of a sustainable development, and to seek for social justice (there would be no Sabbath if there is no work). Despite the seriousness of our ecological crisis, the symbol of Sabbath affirms for us that God would not let his world dash into destruction, but will liberate it and bring it to fulfillment.

Muslim Response to Salman Rushdie's Satanic Verses:
The Interpretation and Reflection of a Christian Engaging in Islamic Studies
(An abstract)

HO Wai-yip
PhD Candidate
Division of Social Science
The Hong Kong University of Science & Technology

This paper aims at elucidating the intimate and undivided relation between the Islamic theology (Kalām) and Islamic Humanities, a relation which characterizes Islam as a religion as well as a way of life. This analysis is made by means of a multiple-layered study on the case of Salman Rushdie's literary work, The Satanic Verses. Besides, the implication of this on Christian-Muslim relationship will also be explored.

In Part II and III, the author traces the socio-political and cultural contexts of the Rushdie Affair at the turn of 1988 and 1989, and relates the diverse responses of Arab and Islamic intellectuals to Satanic Verses, so as to provide a basic framework for understanding the dispute. In Part IV, the author focuses on the literary origin of the dispute, which is most significant but often neglected. This has to do with the interpretive theories on the socalled "Satanic Verses" of the Islamic historical documents, advocated by Islamic scholars like al-Tabari and Western scholars like Sir William Muir. Here, the motif and characters of Satanic Verses are juxtaposed with those of the Islamic tradition, taken particularly from the formative historical period of the Islamic civilization. By studying and comparing the two, this part attempts to demonstrate why Islamic scholars consider Satanic Verses a slander of the orthodox Islamic faith, and, in turn, the underlying causes of the emotional and social upheavals in the Muslim world in reaction to the publications of Satanic Verses. In Part V, the author tries to decipher Rushdie's work, and the ensuing events, from sociological perspectives, and thus expose the challenge which contemporary intellectual cultures pose to the Islamic civilization. In Part VI, the author argues that the Islamic civilization and Christianity, different though they are, share the common agenda of countering the challenge of popular culture. In Part VII, the author tries to derive, in the light of biblical teachings, lessons and implications from the Rushdie Affair.

Finally, the author reiterates the importance of Christian understanding of and sensitivity toward the Islamic world. This calls for an awareness of the interplay between Islamic theology and Islamic Humanities, and how these tie in with the day to day life in the Muslim world. Both the Muslim religion and the concept of holistic Christian mission affirm that all of these should be taken as an integral whole.

Reflections on Christian Mahāyāna Theology:
Response to Andres S. K. Tang
(An abstract)

SO Yuen-tai
Honorary Research Associate
Department of Religion
The Chinese University of Hong Kong

Christian Mahāyāna Theology is a kind of Christian world theology. It tries to incorporate non-Christian thoughts, the Mahāyāna Buddhism in particular, into the construction of Christian theology. In this paper, the author points out two main methodological concerns which demand attention from those who want to take part in developing Mahāyāna Theology. First, there is a need for consistency in the use of theological terms and translation. Secondly, it should be noted that Mahāyāna philosophy is still inconclusive as a subject of discussion. This paper is written as a response to Andres S. K. Tang's article, "A Tien-tai Buddhistic Interpretation of Karl Barth's Christology." By studying and responding to Tang's article with a deliberation on the two concerns, the author would like to contribute to the discussion and make an effort in avoiding methodological confusions in future endeavors, in the development of Christian Mahāyā na Theology.

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Last Modified:  2004-02-27