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Kingdom Ethics: Following Jesus in Contemporary Context

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"The church confesses that Jesus of Nazareth is the Messiah...God incarnate...the Savior...Lord of the Church and of the world...center not only of the Christian faith, but also...of the universe itself... Here is the problem. Christian churches across the theological and confessional spectrum...are often guilty of evading Jesus, the cornerstone and center of the Christian faith."
With those words, Glen Stassen, professor of Christian Ethics at Fuller Theological Seminary, and David Gushee, professor of Moral Philosophy at Union University challenge us to reflect on and reform the way we live as disciples of Jesus Christ. Kingdom Ethics is not a light, how-to approach to making moral decisions. It is a serious look at how the church in general, and Christians specifically, have ignored significant parts of the Gospel in our leap from Jesus' birth to his death and resurrection. Beyond diagnosis of that problem, Stassen and Gushee invite us to reflect on the way we make and discuss moral decisions and to examine a pattern that follows Jesus' moral discourse.
The first third of the book deals with a method and approach to Christian ethics based within Jesus' proclamation of the Kingdom of God. More specifically, they ask us to focus on the Sermon on the Mount for both content and pattern of Christian moral reflection. The last two-thirds of the book applies this method to contemporary issues.
I found their critique of contemporary Christian moral reasoning insightful and sadly true. Yet, Stassen and Gushee not only show us how we got to a place where we ignore our primary source for living, but they offer us a way out. Kingdom Ethics is not an easy read; not because the authors have written badly, but because they challenge us to use our minds and do the hard work of Biblical and contextual interpretation. Nevertheless, no one who takes seriously the task of Christian spiritual formation should bypass this book.

From: "The Faithful Reader" -- A book review column in the WESTERN RECORDER, statewide newspublication of The Kentucky Baptist Convention

I am a practicing Christian and I was introduced to this book as part of a Sunday School class a few years ago, and it is the ONLY Sunday School reference that I have ever gone back to consistently. Having said that, I primarily refer to the sections addressing contemporary issues (there is a chapter on abortion, just war theory, euthanasia, environmentalism, etc. -- it runs the gamut of important, politically charged topics). While I don't agree with their conclusions in every case, I believe the authors have done an OUTSTANDING job of aproaching each of the topics from multiple perspectives, complete with both Biblical and secular evidence supporting their case. As an example, I would offer up their point on abortion. The bottom line is that the authors feel that FAR MORE emphasis should be placed on preventing the causes of unwanted pregnancies (WWJD), as opposed to investing so much (wasted) energy participating in (what I believe to be) very un-Christianlike and counter-productive attacks against the pro-abortion crowd. I wish every policy-maker read, and seriously contemplated the points that these authors have attempted to make in this book. The only warning I would make is that this is really a scholarly (i.e. seminary) text. That is why the first 1/3 of it is a little tough to get through at times. But even if you bought it for the policy-related issues, it is money very well spent.

I purchased this book in 2007 - read it slowly over approximately a 6 week period and still contemplate its content as it relates to my everyday experiences. I found many of of the perspectives offered refreshing and enlightening. Remarkably, alot of the author's interpretations appear to underscore the present status of organized religion's inability to recover many disenfranchised and disaffected believer's. Not suprisingly when I have engaged conversation with some younger, evangelical ministers or "ministry workers", they tend to roll their eyes at the concept of "living IN the Kingdom of GOD". Further, they grow impatient when hearing of an interest in being compassionate, servile and empathetic, without a simultaneous effort to recruit or proselytize for their particular agendas. Stassen and Gushee's text should be mandatory reading for all training to be clerics; regardless of denomination.

If you a satisfied with taking a smug appreciation for "doing Christian things" - as many a church will tell you desirable; don't consider this work. Conversely, if you aspire to "being Christian" as a "light unto the world", buy this book; read it, chew on it and digest it at your pace and let it's spiritual nutrition help you grow to a newer, higher understanding.

Stassen and Gushee present an impassioned and important call for Christian ethics to stem first from the Kingdom teachings of Jesus - with mixed results. Focusing on the Sermon on the Mount as a practical guide to teaching rather than "hard sayings" or "impossible ideals," the authors observe that Jesus' pattern in the Sermon was to describe the old rule of ethical conduct, describe its opposite, and then describe a "transforming initiative" which seeks to actively transform the world further through God's initiative toward the Kingdom here on earth. This is a wonderful and helpful observation. However, when the authors turn toward practical applications of this transforming pattern, most of the results yield unfortunately predictable results. The sections on active peacemaking are quite good, but the sections on abortion, euthanasia, marriage, and homosexuality provide nothing new apart from the evangelical norm. If the target audience is traditional evangelical Christians, Stassen and Gushee have provided a new step toward really following the teachings of Jesus. In the broader theological conversation, it might be better for theologians to take the idea of the transforming initiative and apply it more creatively and successfully to their own particular context.

In Kingdom Ethics, Glen Stassen (Fuller Seminary) and David Gushee (McAfee School of Theology) provide a Christian ethic rooted in the idea of the Kingdom of God as defined by Jesus' teaching in the Sermon on the Mount. But this is not a typical treatment of either.

Perhaps the most helpful aspect of their Kingdom perspective is the section on the "Transforming Initiatives of the Sermon on the Mount." The authors present the commonly held views of The Sermon on the Mount, but then move to give new meaning to the Sermon and its application through a new look at the construction of each teaching section.

The heart of their argument is that Jesus's teaching is a tripartite entity, dealing with the problem, the vicious circle caused by the problem, and the transforming Kingdom initiative which places both the problem and those involved in it, in a new light. An example would be:

Traditional Righteousness: Matthew 5:38 -- "You have heard that it was said, `An eye for an eye and a tooth for a tooth.'"

Vicious Cycle: Matthew 5:39 -- "But I say to you, do not retaliate vengefully by evil means." (This is the vicious cycle of violence, retaliation, and more violence.)

Transforming Initiative: Matthew 5:40-42 -- "But if anyone strikes you on the right cheek, turn the other also; and if any one wants to sue you and take your coat give your cloak as well; and if any one forces you to go one mile, go the second mile. Give to one who begs from you, and do not refuse one who would borrow from you."

The authors contend that the entire Sermon on the Mount features this pattern of Jesus presenting the traditional view, the vicious cycle that results, and the alternative way of the Kingdom. Rather than the Sermon being an ideal, but unattainable vision or a spiritualized ethic, the Sermon becomes a practical, yet radically different way for the followers of Jesus to live out Kingdom values.

This approach allows a depth of discipleship that previously held views (idealized or spiritualized) of The Sermon deny. One does not have to be perfect to be a follower of Jesus. Following Jesus also can take place in a very real, and gritty world. The individual disciple can apply Jesus teaching in practical, workable ways that will contribute to transforming relationships with people and with God.

But this ethic of transformation based on The Sermon does not apply just to interpersonal relationships. Stassen and Gushee find application in the thorny issues of war, peacemaking, capital punishment, abortion, euthanasia, sexuality, gender roles, and biotechnology. Walking, not just a middle way but a transformative way, Kingdom Ethics presents a fresh look at how Christians can apply the teaching of Jesus in ways that are different from either a biblical legalism or a political liberalism. This transformative way often arrives at its application by means of a very different route than previous options.

This fresh look at both the Kingdom and its values avoids the hardline approaches of both liberals and fundamentalists, and offers room for dialogue, appreciation, conversation, and peacemaking between the various hard-fought positions. The entire ethic becomes itself a type of peacemaking instrument, grounded in conviction, but recognizing that God's justice and love must both find expression in God's Kingdom as it is lived out.

This approach deepens the Christian disciple's relationship to God in several ways. It is an approach which takes seriously the Biblical account, but which also brings the accumulated insights and tools of robust scholarly research to the task of interpretation. The authors accord Scripture a prime place, but interpret the texts in light of the life, teaching, and insights of the Living Word, Jesus Christ. This focus on the Lordship of Christ as the interpretive hermeneutic of Scripture grounds the follower of Christ in the real-life example of Jesus.

If you're interested in ethics in light of Jesus' life, this is a book you must have. At almost 500 pages, it's not quick reading (I know because I read it), but will serve as a great ethics resource in any Christian leader's library.

Like many of you, I was reared in the Christian faith. Saved at 5. Baptized at 8. First special music at church around 13. Won a preaching award at 14. Went off to Christian university at 18.

Like I said. Reared.

And the type of church I was reared in was what people like to call a "bible believing" church. I don't say that with smirk. I only point that out because as a fundamentalist church we were absolutely committed to the Bible, the authority of Scripture as the foundation to our belief and behavior.

Curiously, though, it wasn't until my 20's that I realized a significant portion of the Bible was missing from my "bible believing" upbringing. I mean a pretty significant portion. As in the teachings of Jesus portion. Sermon on the Mount? Missing. Parables? Gone. In fact I can count on two hands (a generous estimate, by the way) the amount of sermons I heard growing up on the Kingdom of Heaven. Even when I did hear a Kingdom sermon, it was a Tim LaHay Left Behind style sermon, where the Kingdom was relegated to a distant land and time in the future. Way beyond and well far away this time and space.

What this communicated to me--both symbolically and literally--was that the teachings of Jesus weren't for now. That the ethics of the Kingdom that Jesus constantly talked about and taught and gave glimpses of in word and deed weren't meant for me now, but instead were for a time down the road.

This is exactly what authors and professors Glen Stassen and David Gushee discovered, much to their dismay, when they surveyed available textbooks in Christian ethics: they were amazed "to find almost none learned anything constructive from the Sermon on the Mount--the largest block of Jesus' teachings in the New Testament, the teaching that Jesus ays in the Great Commission is the way to make disciples and that the early church referred to more often than any other Scripture." (12)

When surveying the landscape of American churches it's not much better. As they observe, "Christian churches across the theological and confessional spectrum, and Christian ethics as an academic discipline that serves the churches, are often guilty of evading Jesus, the cornerstone and center of the Christian faith. Specifically, the teachings and practice of Jesus are routinely ignored or misinterpreted in the preaching and teaching ministry of the churches and in Christian scholarship." (11)

These are strong, harsh words! No, strong, true words, ones consistent with my own story. Stassen and Gushee, however, want to make this right and redirect the course of the Church by "reclaiming Jesus Christ for Christian ethics and for the moral life of the Church." They do so in their book Kingdom Ethics: Following Jesus in Contemporary Context, an introduction to Christian ethics built on the foundation of the teachings and practice of Jesus. And boy am I glad they did!

This isn't a new book--it was released in 2003, and I received it from IVP to review by mistake-- and it isn't a new idea, either--thankfully there has been a resurgent focus within evangelicalism on the central theme to Jesus' teachings: the Kingdom of Heaven. This books is unique, however, in that it is a thematic manual of Christian ethics that "focuses unremittingly on Jesus Christ, the inaugurator of the kingdom of God." (12) For this unique, unrelenting focus I am very thankful.

The book is divided into 7 sections: 1) The Reign of God and Christian chatacter; 2) The Way of Jesus and prophetic authority; 3) The Gospel life; 4) Male and Female; 5) The central norms of Christian ethics; 6) Relationships of justice and love; and 7) A passion for God's reign.

The first section is a solid introduction to the central concept of the Kingdom of God in Jesus' teachings, while also acknowledging "scholars as well as plain Christians have been puzzled about what Jesus meant when he spoke of the Kingdom." (19) From here the authors set out to disect the meaning of the kingdom by focusing on what its characteristics are, which they say are crucial for "Christian ethics, for Christian discipleship, for Christian living and for the response of faith(fulness)." (20-21) It is this "Kingdom Character" the authors rightly urge Christians to focus on understanding and cultivating, which sends believers on their way toward understanding and then enacting God's moral will for our moral life.

In so getting us to focus on this understanding and enaction the authors have a helpful conversation on authority and Scripture, helping to move Christians from adopting either cold "bibliolatry" or "ungrounded and ethereal religious subjectivism," instead into recognizing the Christian moral and ethical life must be grounded in an encounter with the risen Christ in community of faith. (89) They also rightly help Christians recognize a conversation about how we are to live is also a conversation about "how this authoritative Bible is to be interpreted" (90), while also helping Christians understand the form and function of moral norms in proximation to that interpretation of Scripture.

One of the most helpful sections I've seen in regards to both topics of Christian ethics and the Kingdom of Heaven was chapter 6, The Transforming Initiative of The Sermon on the Mount," which concludes their prologomena section. In it there is an incredibly informative and helpful chart on page 142 that charts what the authors call the "fourteen triads of the Sermon on the Mount." The first column lists one of the fourteen manners of traditional righteousness--like not killing, not committing adultery, or giving alms; the second column exposes the vicious cycle of that traditionalism--like being angry, looking with lust is adultery in the heart, and practicing righteousness for show, to use our three previous examples; they then show how the ethic of the SotM transforms that original traditionalism into a new ethical experience--like going and being reconciled, removing the cause of temptation, and giving in secret while allowing your Father to reward. This was a powerful section in a powerful chapter that set the stage well for the remaining sections that explore specific ethical encounters.

Because of the size and scope of this book, a review of every 18 ethical point the authors address wouldn't do them justice. That's why I've chosen two in order to give you a taste how the authors work through ethical issues from the teachings of Jesus and way of the Kingdom. I've chosen the death penalty (ch 9 called "restorative penalties for homicide") and the sensitive issue of divorce (ch 13). Both illustrate well the model and method Stassen and Gushee employ to help us wade through real life ethical situations we or our community might/will face.

One of the most contentious political issues in evangelicalism is the death penalty. Liberal evangelicals oppose it; conservative evangelicals generally support it as just punishment for the most heinous crimes. But how should we understand the ethical implications in light of Jesus teachings?

In beginning this study I love what they say about this issue: "One way to study biblical teaching on the death penalty is to begin with Jesus Christ as Lord, and with the commitment to be followers of Jesus, denying that there is some other lord we should follow instead." How true, indeed! Coming from conservative circles--even working in those circles in our government--I've typically heard Romans 13 trotted out as a defense for the death penalty, which inevitably makes Uncle Sam Lord, rather than Jesus.

With that said, the authors point us to Matthew 5:21-24, 39-42, and 43-48. In citing these passages the authors make the point that "Jesus' teachings are always consistent with the sacredness of human life and with initiatives to heal vicious cycles of killing." (198) In 5:39-42, for instance, Jesus names the vicious cucle as violent and revengeful retaliation, which leads to more killing; in response to that revengeful retaliatory cycle we should not participate in such cycles with evil means, but instead engage in transforming initiatives that deliver us from revenge's vicious cycle. (198)

The authors point out Jesus was confronted with the death penalty directly in John 8, yet released the women from the death penalty even though the law required it. This example and the above teachings illustrate, according to the authors, that I we had only Jesus' teachings as our Scripture, "we would surely say that followers of Jesus are not people who seek retaliation by taking life for life, but instead they seek ways of deliverance from such vicious cycles of adding more killing to killing. They seek to take initiatives that deliver from the vicious cycles that lead to homicide." (199)

They end this chapter by arguing that nowhere in the NT did followers of Jesus advocate the death penalty, they give a brief history of the Church's teachings on this issue, and end with a powerful question: "Is the death penalty in actual practice unjust?" which addresses modern practices and the horrifying mistaken conviction rate that has lead to countless unjust deaths of the innocent.

This was a powerful chapter that made me consider my own position and perspective on the death penalty, providing exegetical, theological, ethical, and historical insights to aid me in my own position formulation.

The second example section is one that's hit close to home for most of us: divorce. We had family members divorce, we've seen friends go through the heartache of a marrital break-up, or perhaps we've experienced one ourselves. We know the American statistics, how a majority of marriages end in divorce; we know those same statistics are worse for evangelicals, ironically. How, then, should the Church consider and respond to this potent ethical epidemic through the lens of Jesus techings on the Kingdom of Heaven?

The authors begin this sectoins by saying that most scholars and churches wrongly approach this issue, because they ask the wrong question. "They tend to ask the permissibility question: Under what circumstances is it morally permissible to get divorced or remarried?"(273) Such a framing of this issue tends to reflect a "highly legalistic approach to biblical interpretation" and focuses more on rules and exceptions than "the character of God, scriptural principles that reflect that character, real human situations that reflect our bondage to sin, and transformative practices." (272-273)

While I thought this was a good place to start, I was surprised they didn't really say what the right question was instead, a curious omission that resulted in a less-than-precise evaluation to an important ethical problem.

The authors rightly note that the few explicit teachings of Jesus on divorce are "notoriously difficult to interpret." What we have are in Matthew 5:31-32; 19:3-12; Mark 10:2-12; and Luke 16:18. The authors place much weight to this this discussion on the Matthew 19 and Mark 10 passages, which subvert the "testing" intent of the Pharisees by directing the conversation to one about the original intentions of God the Creator.In so doing, Jesus "made a strong statement enjoining his listeners to obey God's will for marriage and thus refrain from divorce," while also making connections between divorce and remarriage and adultery. (274)

In so doing, the authors argue that it shouldn't be a surprise Jesus turns to God's intention for marriage in creation, because Jesus' whole mission was about the inbreaking of the Kingdom reign of God that would restore creation ethically to the way God originally intended it to be at the beginning. What does Kingdom-living mean for marriage according to Jesus? The authors think 3 things: 1) Marriage is a male-female covenant partnership established by God for God's purpose; 2) Marriage is the joyful companionship of male and femail in a one-flesh (re)union; and 3) Marriage is a covenant relationship intended to be faithful and permenant. (275-276) Thus, the question we should ask is, "How shall we participate alongside God in creating, nurturing and preserving marriages that reflect God's intent for this holy covenant and that last for a joyous lifetime?" (277)

While I appreciate this reimaging of the question surrounding divorce toward this Kingdom vision, what about the clear exception clause that does seem to exist? The authors want to distance this sensitive issue from a legalistic whats-the-exception to a Kingdom oriented posture, which I appreciate. But then you have the clear teaching of Jesus in Matthew 5 in the Sermon on the Mount regarding just that: a legal exception clause, which is adultery. Interestingly, the authors claim that "It may be the best way to interpret the uniquely Matthean exception clause is simply to see it as his rule-based adaptation of Jesus' unconditoinal teachings against divorce." (emph. mine, 286) This rule-based exception to divorce is simply Matthew's editorial comment, rather than actually Jesus' teaching on the subject? I think that's some shaky exegetical grounding, shaky exegesis that isn't all that helpful toward finding clarity regarding this important ethical issue.

In the end, the Stassen and Gushee land on a fair and helpful interpretation of the heart of Jesus' treaching on marriage and divorce: "What God has joined together, keep together! Go and be reconciled!" They believe that this framing of the divorce issue leads to a far more fruitful set of Christian moral practices in the area of marriage, ones that focus on marriage building and divorce prevention, "rather than on the development of a sophisticated casuistry of exceptions to the norm of lifetime marriage or a similarly tortuous casuistry of judgments concerning which categories of human beings might offer or receive the ministry of the Christian churches." (289)

While I appreciate this ethical approach to the divorce issue, one that clearly is against divorce and for marriage, it does seem to skirt the issue regarding the "what if" questions: What if someone in a church gets a divorce? On what discipline should happen? Should the church engage in disciplinary action if someone pursues divorce outside of the Scripturally prescribed situation of adultery? What does that mean for their participation in ministry life? And several more important questions that I think the authors are remise in neglecting. I get that life is messy and imprecise, and so I appreciate an approach that recognizes this and seeks to rise above the more legalistic tendencies that seem closer to the Pharisees than Jesus. It seems, however, that the authors neglected the precision that should come from biblical exegesis, especially for the sake of ethical clarity.

Unfortunately, this imprecision is evident at times throughout this book, as in the chapter on "Valuing Life at Its Beginning," for instance. Again, I understand life is messy and complex and multi-faceted, but is God unclear in His revelation regarding how we are to behave as His children and agents of His Kingdom, not to mention as human beings created in His image? Are we to place the complexities of life over against the ethical demands of the Kingdom, or are we called to recognize that complexity while lovingly, truthfully asserting the way things were meant to be, asserting the way of God's Kingdom reign? Generally, I saw the later in this book, but at times I was confused why a more precise response was not offered.

Regardless, I believe this is a significant book that will help the average Christian better understand how they should view the complexities of life as members of the Church and agent's of God's Kingdom movement. This book will also serve pastors well in helping their congregations act as beachheads of the Kingdom in their communities, informing sermons or vision-casting meetings with rhobust, well-articulated arguments for a Kingdom-centric ethic.

One of the things I love about this book as that the chapters are not dry explications removed from or devoid of real life grit. Every chapter is anchored in real-life senarios the authors themselves have experienced or witnessed to help ground the reader in reality, to force us all to realize these ethical "things" that we're reading about and pondering really do happen, have happened to people we know and love. People, not to mention followers of Jesus themselves, are faced with real life ethical situations that demand the care to handle them well and also the courage to confront them with the teachings and way of Jesus. Stassen and Gushee help us all on our way toward doing both in this powerful, provocative book that American evangelicalism desperately needs.

Attending his ethics class at Fuller Theological seminary and going to dinner with him every Monday night at McCormick and Shmick's I have gotten to know Glen Stassen at a more personal level, he is a man whose faith and intellect I value greatly. His commitment to Jesus Christ, and living according to his teachings is inspiring. Kingdom Ethics is an important contribution to the field of Christian ethics. So often we see Christian ethics books which ignore the life and teachings of Jesus. These types of books are based off tradition and ideologies. However, Stassen presents a book which is grounded in a deep understanding of Jesus Christ and his work on the cross. His treatment of various subjects is superb, and especially insightful was his chapter on truthtelling. I highly recommend this book, not only as an academic work, but as a book which all Christians should read in order to live as true Christ followers.

I found this book to be an oasis of new thought regarding and old subject; "appropriate conduct." While I did not challenge many of the premises offered by the authors regarding the strict interpretation of the language(s) used in the Bible, I did contemplate and give considerable thought to the ramifications of the suggestions proferred regarding how a believer may conduct themselves toward makind.

Just as the food we eat does not directly impact our genetic tendencies regarding height, weight, skin or eye color, this book is not a "how to be a Christian" treatise. Instead, the authors presume an interest in furthering the personal, spiritual relationship with GOD through a non-judgmental, non-discrimnatory set of core values and beliefs as taught by Jesus Christ himself. Further, anyone who thinks this is a read-it-once-and-move-on book, misses the point.

I recommend this book to every person who is seriously desiring a higher understanding and perspective regarding spirituality and promoting a common good for the sake of goodness.

Once I started this book, I couldn't put it down. This book is incredible. Words can't describe the greatness of this work of art. Gushee and Stassen really come together on this one. Please, go out now and buy it.

I was highly anticipating this book but when I received it I became disappointed. Based on reviews and recommendations, I was hoping to find an exposition of Christ's teachings, i.e. the Sermon on the Mount, with the Older Testament scriptures as a back drop and context for His words. Unfortunately, what I found was an antithesis rather than continuity between Christ and the New Testament Scriptures over against the Older Testament Scriptures. One example of this is where the authors are [basically] saying that Christ and the New Testament abolished the penalty for capital crimes, i.e., the death penalty for murder. The book states that Genesis 9:6 is more than likely a proverb. They state that the New Testament only refers to the death penalty in a negative way, i.e., its abuse and misuse and therefore has been abolished. Since when did man's abuse of any portion of God's law make that portion of the law null and void? It is my understanding that only God has the authority to make void any portion of His law. I don't understand how the authors reasoned from scripture to come up with such a conclusion and I would disagree strongly with it. I admit I did not read the entire book but after sampling just a small portion and finding what I consider a poor hermeneutic and exegesis on such an important ethical issue that is clearly taught in the scripture to be continual and binding on all people and nations, I lost confidence and interest and sent it back for a refund from the seller. It is too bad so many writers, readers, etc. pit the first 39 books of the Bible against the last 27 resulting in neo-nomianism (at best) to anti-nomianism (at worst). I would recommend Kenneth L. Gentry, Jr.'s book: God's Law in the Modern World. It honors God's law and teaches God's law is for modern man and continually binding unless otherwise clearly nullfied by God himself through additional revelation. After all, it is His Law and Word and is not to be added to or taken away.