Category: ethics


New words and phrases about ethics appear from time to time – such as “co-belligerence,” “consistent pro-life ethic,” and “public theology.”  Co-belligerence refers to the waging of war by two or more parties against a common enemy, especially where there is some kind of remoteness between the co-belligerent parties, cultural, ideological or otherwise. 

 An example of co-belligerence in Christian ethics is where Baptists and Catholics unite to oppose moves to legalise abortion on demand, or physician-assisted suicide.  An unusual example that I heard of recently is the Australian Christian Lobby and the Eros Foundation, which both campaigned against changes to film classification laws (ACL on classical Christian moral grounds, and Eros because lowering standards would hurt their X-rated film revenue!). 

 A consistent pro-life ethic refers to an ethical position that opposes abortion and also opposes capital punishment.  Many Christians, especially in North America but also in Australia, are strongly opposed to abortion on the ground that it is the murder of a human life, but feel quite comfortable with imposing the death penalty on certain criminals, even though that sentence also requires the murder of a human life (albeit by the state). 

 What of “public theology”?  My bio describes me as an ethicist and public theologian, and people are always saying, “What’s that?”  Let me explain.

 First, what it’s not.  Public theology is not the opposite of private theology (whatever that is).  And it’s not the theology expressed by ordinary Australians, or by post-religious people who retain elements of “residual Christianity.”

 Public theology is concerned with how the Christian faith addresses matters in society.  It is concerned with the “public relevance” of Christian beliefs.  It seeks to provide resources for people to make connections between faith and practical issues facing their community.

 For Clive Pearson, a prominent Australian public theologians, public theology assumes that theology is relevant to everyone (not just to Christians), and to other academic disciplines; and that theologians should attend to the specific needs of different audiences (e.g. the world, the church and the academy).

 Pearson would also say that public theology has no privileged status in today’s marketplace of ideas.  Its aim is not proselytism but the common good – the well-being and flourishing of a whole society.

 At their best, Baptists have always been advocates for public theology and for the common good.  Indeed the sixteenth-century Baptist insistence on religious liberty was grounded in a concern for the common good: freedom to practice religion, or no religion, according to conscience.  Today we face fresh challenges to strengthen our heritage of radical thought, freedom and progress.

Now a word of caution.  We may extend the boundaries of public theology to embrace what philosopher John Rawls describes as “public reason” – to translate religiously-based concerns into universal values.  This is what many politicians and academics tend to do.  For example, while Kevin Rudd and Barack Obama are both public Christians and use the language of public theology, their rhetoric sometimes stretches toward the universal, losing its Christian distinctiveness. 

We need public theology (and public theologians!).  But let’s keep our ideas and arguments firmly anchored to Jesus Christ and the biblical witness.

This article first appeared in the Victorian Baptist Witness, March 2008.

One of the best films of the year, in cinemas now, is Never Let Me Go, directed by Mark Romanek and based on the novel of the same name by Kazuo Ishiguro, who also wrote The Remains of the Day.

The story centres around three children at Hailsham, a private British residential school, who are brought up to believe they are special, and that their wellbeing is crucial to the society from which they are so carefully protected.

Despite its comforts and institutional charms, Hailsham is a state-run organ donor farm, and the three children, now adults, not only negotiate an emotionally charged love triangle, but the heavy burden society has given them, and the harrowing destiny each of them faces as their usefulness as organ incubators declines.

As the mysterious “Madame” says near the end of the movie, “You poor creatures; I wish I could help you.”

The dark themes are made bearable by great casting and beautiful cinematography, and a profound emotional depth.  And the film raises important ethical issues.  Do yourself a favour: go and see Never Let Me Go before it’s gone.

Broadcast on 2CH Sydney, 3 April 2011.

Here’s an account of my twitter exchange on Sunday night (20 March 2011) with Dean Tregenza, whose Twitter bio identifies him as a librarian and “a tenderer of sacred spaces”:

@rod_benson For NSW tweeps, I’ll be talking with Kel Richards on 2CH at 10.40pm on what the churches see as key policy issues ahead of #nswvotes 26 Mar

@deantregenza As “the churches” don’t generally see a common view a lot of the time… how do you intend to do this?

@rod_benson Um, let me think…. Oh, I know, public issues of significance where there is general consensus.

@deantregenza For the NSW election that would be mental health services, policies of social inclusion, justice, poverty alleviation / and not anything to do with sexuality, abortion, ethics in classes, or education?

@rod_benson OK, let’s just talk about the issues that matter to you, and suppress debate on public issues you find problematic, shall we?

Following the radio interview, there was a further brief exchange (or rather, I made a comment and Dean responded with several posts):

@rod_benson Radio done. This time Kel Richards chose the issues & I responded. Alcohol abuse, poker machine reform, ethics classes, integrity in govt.

@deantregenza I am concerned how the ACL [Australian Christian Lobby] presents as “speaking for the church” and cuts debate down to sexuality, abortion, and marriage

@deantregenza the media doesn’t get religion and I am concerned about how debate and image of the church is reduced to doggy [dodgy?] sound bites

@deantregenza the list of subjects Kel Richards came up with was interesting… is there really concensus in the churches about on them?

I think the interchange raises some important points on what cluster of issues the churches should be addressing, how a consensus is reached, who (if anyone) is entitled to speak for “the church,” and how “faith perspectives” are best articulated to broad and diverse media audiences. How would you respond?

Speech by Rod Benson, Public Affairs Director, NSW Council of Churches, to a public meeting for “Save Our Scripture,” NSW Parliament, Monday 28 February 2011.  There were about 180 people present.

For more than 140 years students in NSW state schools have enjoyed access to religious education, a situation that is the envy of my Christian friends in godless nations such as the United States of America. 

Both General Religious Education (GRE) and Special Religious Education (SRE) are offered in NSW.  SRE is education in the distinctive religious tenets and beliefs of the home and family, provided by the churches and other religious groups for children of parents expressing the desire for such teaching, whether they are of a particular faith or no faith.

 As NSW Baptist Past-President Professor Alan Rice has observed, students surveyed have expressed positive views about the legitimate spiritual benefits of attending SRE classes:

  • “I am glad I have had the chance to learn about Christianity and about God – I would otherwise know practically nothing if I had not come to this class.”
  • “I think this subject has provided me with the opportunity to be accepted by God.”
  • “I think it has helped me … I would definitely find it easier now to turn to God as I understand things better.”

There are many facets to the operation of SRE, both educational and practical.  It is not about indoctrination; nor is it about proselytizing from other religions; nor is it, as one opponent put it to me on Twitter, about the better organised and resourced churches “brainwashing our kids.”

The committee responsible for the Rawlinson Report (1980) into religious education in schools concluded that a study of religion can make a contribution to the intellectual, moral and spiritual development of children as well as to their understanding of society and its religious traditions.  

The benefits of religious education are seen to result from a range of skills and qualities such as:

  • Development of empathy and social conscience
  • Self-reflection
  • Whole person learning – social and emotional development
  • Trust and care
  • Positive environment based upon security and supportiveness.

After 140 years, the foundations of a broad-based approach to the provision of religious education in NSW are firm.  But the foundations could be tested and opposed at any time, and could be varied if there were democratic and/or political will to do so. 

That time has come.

The push by the St James Ethics Centre and the Federation of Parents and Citizens’ Associations of NSW to introduce secular ethics classes, with a curriculum created by Professor Phillip Cam of the University of NSW is commendable, but not at the expense of SRE.

One has to ask: How will this new educational initiative be funded and administered?  Where are the volunteer teachers, and will they receive adequate training?  And the biggest question of all: how can ethics be values-neutral?

It is simply wrong to undermine SRE by teaching ethics as an alternative under the guise of providing “complementary” curriculum content.  The ideal alternative for those students who opt out of an SRE class, where there is critical exposure to a particular faith, is a comparative religions class, not an ethics class with the spiritual oxygen sucked out of it.

At its best ours is a pluralist society and an inclusive community, and of all our institutions, our schools should model those ideals.  Let’s not build walls where there should be none.  The current debate should be about how moral philosophy could be better integrated in the whole school curriculum, not tacked on as an optional extra for students who opt out of religious education classes.

But as the March 26 election approaches, the issue of ethics versus SRE has been politicized by the NSW Labor Party, and set aside by the Coalition.  And it goes to the heart of what The Greens, the CDP and Family First stand for – The Greens committed to a world emphatically without religion, and the Christian parties committed to Christian Australia, or something approaching that.

We all know that the Labor Party won’t help us.  They signed the virtual death warrant of SRE last November, and then prorogued Parliament.  But Barry O’Farrell’s Opposition Coalition is set to feed off the bones left behind by Labor should they win on March 26. 

On the basis of statements by Mr Piccoli on November 24, it seemed clear that a Coalition Government would not support the continuation of the ethics classes.  Then in early February Mr O’Farrell backed down, claiming the battle was over, and vowing to support the Keneally Government in rolling out ethics classes across the state.  

Then on February 15, at a televised event here in this room organised by the Australian Christian Lobby, both party leaders backed away from agreeing to calls by church leaders for a comprehensive review of the ethics classes in 2012.

What we need today is leadership on this issue.  I call on Mr O’Farrell to commit to a comprehensive independent review of the ethics classes including their impact on the teaching of SRE; and to assure people of faith in NSW that ethics classes will not, by design or default, spell the demise of Special Religious Education.

The Christian faith has profoundly shaped Australian society, has a central place in Australian life today, and will continue to shape our great nation for generations to come.  

Politicians and policy makers must resist pressure by atheist and secularist lobby groups to excise religious belief from the minds and hearts of the young, from our books and screens, from our education curriculum.  Because what they offer in its place is an arid alternative, born of the will to power, fostering an arbitrary moralism that will ultimately and inevitably bring about the death of civilization.

We flourish amid diversity of opinion and belief.  Special Religious Education offers children in NSW an excellent opportunity, at their parents’ or guardians’ discretion, to learn about life, ethics and personal responsibility from the vantage point of a religious tradition.  For more than 140 years children have enjoyed this privilege.  

Christians who care about the spiritual heartbeat of our nation, and the spiritual welfare of our state and its institutions and community fabric, cannot stand idly by as this precious gift is dismantled by the enemies of faith and freedom.  Save our Scripture.

This address may be quoted or distributed with full referencing attached.

The event was held in the NSW Parliament theatrette on February 15.

On Tuesday night I joined about 140 senior church leaders at the NSW Parliament to hear Labor Premier Kristina Keneally and Opposition Leader Barry O’Farrell address the first NSW election forum convened by the Australian Christian Lobby.

Both leaders made initial statements and then took questions from church leaders.

Premier Keneally spoke of the challenge of reconciling her faith as a Catholic with political decision-making, while Mr O’Farrell emphasised that his Catholic faith was a private matter quite separate from his job as a member of parliament.

Both leaders made commitments to preserve protections for religious freedom for churches and church agencies, but backed away from endorsing key reforms on the sale of alcohol, and problem gambling.

It was clear that neither party had any intention of decriminalising abortion in NSW, or reviewing the arrangements for secular ethics classes in state schools.

In all, steady as she goes, and no surprises from either leader.

Broadcast on 2CH Sydney, 20 Feb 2011.

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