Book Review
Reviewed by William M. Tillman, Jr.
T. B. Maston Professor of Christian Ethics, Logsdon School of Theology
Hardin-Simmons University, Abilene, TX
Choosing the Good-Christian Ethics in a Complex World
By Dennis P. Hollinger,
Grand Rapids: Baker Academic, 2002, $21.99.
"Of making many books, there is no end," says the Teacher of Ecclesiastes (12:12b). Certainly with regard to areas such as biblical studies the Teacher is exactly on target. With regard to texts related to Christian ethics, however, the Teacher is not so accurate as such get written and published only every so often.
Hollinger`s book is one of those few and most recent given to the treatment of an overview of Christian ethics. The book`s uniqueness becomes more noticeable as the reader realizes Hollinger has attempted to develop a perspective, a framework for understanding and working in Christian ethics, without a major portion of the book given to a reflection on social issues. A traditional, practically expected, approach is to develop foundational ideas then work through issues of human sexuality, race relations, economics, public policy, and so forth. Thus, a commendation comes from this reviewer for Hollinger to attempt a relatively unusual approach.
Perhaps Hollinger`s background shaped this development. Currently, he is President and Professor of Christian Ethics at Evangelical School of Theology in Myerstown, Pennsylvania. Prior to this role he was Vice Provost and College Pastor and Professor of Christian Ethics at Messiah College in Grantham, Pennsylvania. Apparently a giftedness and skill in the realm of organization and attempting to deal with the core dynamics of a matter move throughout Hollinger`s approach to theology and life.
Hollinger is also a Fellow for The Center for Bioethics and Human Dignity in Bannockburn, Illinois. Though he has done extensive work in bioethics, Hollinger correctly reminds us, with Choosing the Good, that Christian ethics is not primarily a search for dealing with faddish social issues. Rather, one should be working with a framework, a paradigm of decision-making, which can encompass any social issue.
Still, each chapter of the text begins with a case study or a lengthy statement. These introductions set the context for the chapter`s development. One potential shortfall, however, is that cases can mislead the reader. Cases may have benefit as they assist a decision maker toward developing inductive reasoning or making analogies to real life with a case. Cases can also be too simplistic so as to do no more than establish the case maker`s point-which may not be on target.
Choosing the Good is divided into four major parts: (1) The Foundations of Christian Ethics; (2) The Contexts of Christian Ethics; (3) Making Ethical Decisions; (4) Applying Christina Ethics in Culture and Society.
Part 1 looks at foundational ethical theories. Hollinger delineates much of the basic information needed for the reader or student to understand the nature of ethics and especially the interface of Christian ethics and pastoral care, along with public policy.
A hint of overgeneralization begins to appear through this section, however, which marks Hollinger`s material, especially as a critique deals with ideas with which he either is unfamiliar or unappreciative. His observations regarding character and virtue ethics develop from a straw-figure image of these areas. Interestingly, chapter 3, "A Christian Worldview: Foundation for Ethics," is an overview of primarily Old Testament theology.
Part 2 explores the contexts in which ethical commitments and judgments emerge. The two chapters in this section treat modernity and postmodernity, intriguing contemporary concepts. Hollinger makes note of contemporary society continuing to operate in modernity, a point not made enough among academics. His chapter on postmodernity needs some deeper analysis.
Part 3 considers some of the historical figures who can provide guidance for contemporary decision makers. The three chapters in this part probably should have been arranged sooner in the book. Chapter six, "Three Motifs for Making Ethical Decisions," puts forward models for decision-making. Rather than being an analytical treatment, though, Hollinger provides a description of Edward LeRoy Long, Jr.`s works, A Survey of Christian Ethics and A Survey of Recent Christian Ethics. Frankly, without Long, Hollinger would not have had a chapter.
One can deduct, though, from Hollinger`s review of Long`s prescriptive motif, that Hollinger`s filter for decision making is a modified prescriptivism. The paradigm becomes the overruling methodology for Hollinger, in spite of his recommendations otherwise. In other words, the approach does not allow an interface of the various elements articulated to be part of a holistic decision-making.
Chapter seven, "The Bible in Ethical Decisions," comes strangely late in the organization of the book. Hollinger`s conclusion to the chapter is a good statement for the place of biblical ethics for the Christian. The chapter preceding the conclusion is not convincing in that regard, however. Some of that explanation comes with chapter eight, "Empirical Judgments in Ethical Decisions," demonstrating that for all their reference to Scripture, contemporary Christians remain essentially enculturated rationalists in their approach to decision-making.
Part 4 considers the relationship of faith and culture. Hollinger uses H. Richard Niebuhr`s Christ and Culture for this delineation. Unfortunately, Hollinger misread Niebuhr regarding the church of the center and the closely organized motif of Christ above culture in synthesis. Niebuhr should have been edited more closely, but contemporary readers should be able to make the analysis.
Part 4 ends with perhaps Hollinger`s most creative chapters of all. Hollinger`s assessment in chapter eleven, "Pluralism and Christian Ethics," is a realistic one; that is, what is the cultural context, particularly in America, for the implementation of Christian ethics? How does that set the agenda for strategy and tactics? Thus, chapter twelve develops "Models of Christian Influence." Nine approaches explore remedial to preventative actions and personal to structural actions.
In his final conclusion, Hollinger concedes "the moral task before the Christian church today is immense. . . .But God has called us, as he called Esther long ago in Persia, to be a divine presence `for such a time as this.`" The author`s advice is sound, though as he says, "As we seek to think, live, and apply our Christian moral commitments to a complex world, we must do so with both assurance and humility. . . let us choose the good. Above all, let us choose God, the source of the good and the foundation of all that we are and do" (272).
There are some gaps in Hollinger`s work. The Christian ethics educator who uses Choose the Good should be broadly and deeply prepared in order to be able to translate at points, as well as go beyond Hollinger. However, he has done the hard work of putting forward some reflection that can move the discipline a bit. Maybe the book is one that is primarily valuable to Hollinger in his own classroom work; but the text can help any of us in the important work of engaging Christian ethics in the classroom and beyond.
