Course and Outcomes

This post-baccalaureate level course develops Christian perspectives on behavior, perennial and contemporary moral issues, and classical and contemporary normative ethical theories and meta-ethical questions, both Christian and secular. Particular attention is paid to kingdom- and gospel-focused biblical ethics, prominent schools of ethical thought, virtue ethics, and development of Christian character. Application is then made in contexts of leadership, ministry, society, culture, and mission. “The obedience of faith” yields the fruit of transformative witness, effective love of God and neighbor, beatific life, and corporate as well as personal godliness.

Students will

1. Demonstrate understanding of the basics of classical and contemporary normative ethical theories, both secular and Christian.
2. Assess these classical and contemporary normative ethical theories from a Christian perspective.
3. Show familiarity with contemporary ethical issues, the arguments for the various positions on these issues, and evaluate them from a Christian perspective.
4. Demonstrate the critical reasoning skills necessary to carefully thinking through contemporary ethical questions from a Christian perspective.
5. Engage ethical challenges from positions of Christian practice and leadership.

These demonstrations consist of activities, in-class discussions, written assignments, and written or oral examination pertaining to concepts and details from lecture, assigned reading, and so on.

Vision and Goals

Westmont was founded "for the systematic and comprehensive study of the Holy Bible, and any and all other courses which are academic in nature, … and for practical and efficient training in Christian work; to create, maintain, and operate a center for the diffusion of Christian and secular knowledge ... for the dissemination of missionary information and the quickening of the missionary spirit ... for the publication and distribution of the Holy Scriptures and other evangelistic and academic literature" (Westmont Articles of Incorporation, 1940).

This course, then, serves those original purposes: study centering in the Bible but not restricted to it, training in Christian work, diffusion and publication of especially Christian knowledge, and enlivening the missionary spirit. Like Westmont itself, it stands or falls on how it succeeds or fails to do so.

The God of Israel plays a long game. What am I hoping you'll have gained from this class ten years out? Here's the intended fruit of a semester's engagement with course materials and concepts, from most important to least:

1. A manifest life change in the direction of new creation, bearing fruit of the active love of fellow disciples, the God who loved us, and God's beloved but lost world.
2. A life-trajectory-altering facility with key resources: the Bible, church practices such as prayer, witness, reflection, worship, and so on that embody faith, hope, and love in Christ.
3. Experience in multiplying these in others through key disciple-making practices in fulfillment of the Great Commission (Matthew 28:16–20) and Great Commandment (John 13:34–35).
4. Lasting skill acquisition and fruitfulness in thinking and acting ethically by the standards of God's kingdom, in conversation with contexts that may not recognize or acknowledge it.
5. Affection towards the discipline, with a resulting enthusiasm for pursuing its learning further (by obedience, sharing, leading, mentoring, and further equipping with helpful resources).
6. A persisting (if foggy) knowledge base in the tradition of Christian ethics, with more precise memory of a few key centers that will have been reinforced by your study, worship, and service as a graduate.

How can this little course do that? Simply by staying true to its subject, and by a medium that suits its message. A formidable challenge here is the present structure of higher education: its coursework, grades, costs, intellectual culture, social pressures, and taboos. Then there's popular culture, the anemic state of many of our churches, a decidedly mixed traditional inheritance that has failed to fulfill both the Great Commission ("go and make disciples") and Great Commandment ("love one another"), rival authorities claiming and demanding our loyalty, confusions of the gospel with human traditions and ideologies and of the Triune God with other gods and lords, and on and on. These forces are much stronger than when I started teaching here, so the challenge is growing. But the power of the gospel continues to outdo all that and more—even in us, if we receive it with our whole hearts.

I believe God sees this course as a 'way' that we all will travel, together but not in lockstep, as a team gathered for a season of transformation, growth, and multiplication through mutual training, challenge, equipping, and discipline in thought and action. God intends to give every participant a new, lasting, and fruitful exposure to the way of Jesus Christ as his church has understood (and sometimes misunderstood) it, and to give every participating follower of Jesus new, lasting, and fruitful skill and fruitfulness in knowing God and serving God's mission and movement.

Our course is structured so that its form aligns with its academic topic, which is the knowledge of God we perceive through lives of learning from, knowing, remaining in, obeying, and sharing the Father in the Son through the Holy Spirit within their inclusive and expanding fellowship of saints. This is not a straightforward task, because of ways academic life and academic theology and ethics have accommodated to other priorities and deficient visions.

Your physical education courses would be ridiculous if they didn't involve practicing the sport. Theological ethics is 'spiritual education,' which involves practicing the life that Christian teaching describes. Otherwise it's ridiculous too, even if our culture asserts otherwise.

"You are not to be called rabbi, for you have one teacher, and you are all brothers [and sisters]. And call no man your father on earth, for you have one Father, who is in heaven. Neither be called instructors, for you have one instructor, the Christ" (Matthew 23:8–10 ESV). How well have we helped one another receive this word from our Lord? My role is not to be a conventional prof or expert teacher. It's to be a catalytic learner: a coach or a mentor within a chain of them that originates in Jesus Christ and his apostles and includes you and those whose lives you are shaping; a duckling following the line in front of me and with others behind; a mentor of mentors. And if you students are to apprehend and truly worship the Triune God in spirit and truth (John 4:23), then you must be apprentices, above all apprentices of Jesus, for "as the Father has sent me, even so I am sending you" (John 20:21 ESV), and "everyone when fully trained will be like his teacher" (Luke 6:40). So honoring Christ's way calls us to learn how to learn and share all along the Lord's chain of duckling disciple-makers.

So what can help learnèd disciples keep knowing God and about God? I believe you need to know the mission of God and of the Church. To grow in following and leading. To understand the Christian life's proper terrain, contexts, purposes, and uses. Its relationships with other subdisciplines, disciplines, and forms of life. What's at stake in this discipline. Formation in its key practices. Deeper love.

I've designed this course to equip you not only to develop these skills, habits, and instincts further during and after our time together, but to begin putting them to work in your life and environment as soon as you learn them. Our activities mean to move you along in the process of becoming a disciple/disciple-maker and fruitful participant in the church of Jesus Christ.