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Introduction to the Ethics of Jesus (Part 1)

• • Part of a history, theology, and philosophy lecture series.
  • Focuses on the ethics of Jesus, a "vast topic."
  • This first part is an introduction and overview.
• Defining Ethics and Morals
  • Popularly used interchangeably, but with nuances.
  • Morals: Principles often culturally inherited, personal, internal, or subjective (e.g., a personal moral compass).
  • Ethics: A system of principles for behavior, more rationally considered, or codified by a group/profession (e.g., an ethical code for doctors).
  • Both words have roots in classical antiquity (Greek "ethos," Latin "mos/mores"), translating to "character."
• Ethics as a Branch of Philosophy
  • Also known as moral philosophy, studying moral phenomena and normative questions (what people "ought to do").
  • Applied Ethics: Deals with concrete examples and specific cases (e.g., "is this an ethical thing to do?").
  • Normative Ethics: Looks for general principles underlying concrete examples, aiming for a coherent ethical system.
  • Metaethics: Explores underlying assumptions of ethical systems, including the nature of right and wrong.
  • This lecture will focus on applied examples and drawing out broader themes for normative ethics, with metaethics reserved for future lectures.
• Applied Ethics: Jesus's Teaching on Divorce (Mark 10)
  • Jesus's teaching on divorce is specific to his context (1st century Galilee, Judean culture under Roman rule).
  • Questioners ask if divorce is "lawful" according to Mosaic Law (Deuteronomy allows a certificate of dismissal).
  • Jesus responds by referencing creation ("God made them male and female... two shall become one flesh"), suggesting a higher principle than Moses's allowance, which was given "because of your hardness of heart."
  • He states that divorcing and remarrying is adultery.
  • Jesus goes beyond mere adherence to the law, arguing that something lawful is not necessarily "right," and uses a competing scripture (Genesis) to teach an opposing principle.
  • This illustrates that scripture can be used to support contradictory viewpoints, a problem for using it as a sole source of authority.
  • In this applied example, Jesus's answer to "is it good to divorce?" is "no."
• Developing Normative Ethics: The Principle of Non-Retaliation
  • Jesus's teaching to "go the extra mile" (Matthew 5) serves as an example.
  • Context: Judean peasants under Roman dominion could be conscripted for labor (e.g., carrying a soldier's goods for a mile).
  • Jesus suggests nonviolent resistance instead of open rebellion or violent response.
  • This applied rule illustrates a general principle: non-retaliation.
  • Other teachings supporting this theme:
    • "An eye for an eye and a tooth for a tooth" (Leviticus) vs. "do not resist an evildoer."
    • "If anyone strikes you on the right cheek, turn the other also."
    • "If anyone wants to sue you and take your shirt, give your coat as well."
    • "Give to the one who asks of you. And do not refuse anyone who wants to borrow from you."
  • These teachings emphasize non-retaliation, which, taken literally, could lead to supporting evil, but Jesus implies an active non-violent resistance.
  • The goal is to distill these examples into broader themes that form the basis of Jesus's ethical system.
• Understanding "Jesus": Three Distinct Figures
  • Jesus Christ of Scripture: A composite of the four individual portraits by the canonical evangelists.
  • Jesus Christ of Theology: The second person of God, fully human and divine, the divine word (Logos), representing God made manifest in creation.
  • Historical Jesus of Nazareth: A historical figure, leader of a movement, born in Roman Galilee (approx. 4 BC - 33 AD).
    • Direct access to the historical Jesus became impossible after his death.
    • Oral traditions and emerging theologies about Christ led to the canonical writings.
    • Early Christians (including evangelists) wrote with theological, not historical, agendas.
    • Accessing the historical Jesus today requires modern academic historical methods, identifying biases in sources to reconstruct the likelier figure. This is an "academic construct."
    • Theologically, Christ is "Jesus but also very much more."
• The Jesus Christ of Scripture and Religious Practice
  • Biblical canon created by the church, compiling four ancient books.
  • These books narrate Jesus's acts and teachings, each with distinct theological purposes.
  • Portraits are often harmonized in practice, creating "core sacred narratives" that function as "myth" (identity formation stories).
  • Many Christians mistakenly believe they are reading a direct biography of the historical Jesus when reading the gospels.
  • Gospels are not accounts by named eyewitness disciples or their immediate contemporaries.
  • They are later, anonymous sources, with names attached by tradition in the second century.
  • Authors are Christians writing for religious, not historical, purposes.
  • Mark (earliest narrative gospel) written around 70 AD (40 years after Jesus's death) in Greek. Other gospels later.
  • Some stories and teachings preserve traditions from the historical Jesus.
  • Early Christians (e.g., Paul) believed Jesus "lived, died and was raised again according to scriptures" (meaning the Hebrew Bible).
  • Early Christians read the Hebrew Bible typologically, interpreting stories to prefigure Jesus (e.g., Moses's survival as a baby prefigures Jesus).
  • This theological conviction often shaped gospel narratives more than historical details.
• Relationship Between the Three "Jesuses"
  • Historical Jesus was executed.
  • Disciples had visions of the "risen Christ," interpreting this as vindication and proof he was the Messiah.
  • This led to the Christian movement and the development of a "high Christology" (Christ of theology).
  • This theology was established in Second Temple Jewish thought (e.g., Philo of Alexandria's "Logos").
  • Anonymous evangelists, already Christians and working from this theology, used the Septuagint Bible to fill in details for the "Jesus Christ of scripture."
  • Reconstructing the ethics of Jesus focuses on the historical Jesus, understanding the gospel lens distorts but still preserves some teachings and memories.
  • Emphasis on narrative stories and sayings from synoptic gospels, rather than explicitly theological assertions of divinity (e.g., "I am" sayings in John).
• Major Themes in Jesus's Ethical Teachings
  • The Golden Rule: "Do to others as you would have them do to you" (Luke 6:31, Matthew 7:12).
    • Common across ethical systems in antiquity (e.g., Confucianism, Thales).
    • Jesus presents it as the distillation of "the law and the prophets" (the Hebrew Bible).
    • Echoed by contemporary Rabbi Hillel the Elder ("What is hateful to you, do not do to your fellow. This is the whole Torah.").
    • Not unique to Jesus but foundational.
    • Jesus's formulation is in the positive ("do unto others"), unlike some negative formulations ("do not do...").
  • Rejecting Inherited Tradition:
    • Similar to Greek philosophers (Socrates, Plato) questioning traditional myths and behaviors of gods.
    • Old Testament prophetic tradition also questioned rituals like animal sacrifice (Isaiah 1:11-17: "What to me is the multitude of your sacrifices... Instead, cease to do evil, learn to do good, seek justice...").
    • Jesus is in this tradition.
    • Radical Rejection of Family Structure:
      • Jesus suggests family can hinder ethical behavior (Mark 3:31-35: "Who are my mother and my brothers?... Whoever does the will of God is my brother and sister and mother.").
      • Forms an intentional sacred community that replaces natural family.
      • Challenges filial piety (Roman "pietas").
      • "Whoever comes to me and does not hate father and mother... cannot be my disciple" (Luke 14:26) – rejecting bedrock convention.
      • "Let the dead bury their own dead" (Luke 9:59-60) – radical rejection of the most important familial convention.
      • Similar to Cynic philosophers who aimed to shake people out of inherited conventions.
  • Ethical Motivation and Focus on Love:
    • Jesus distills the Hebrew Bible into two greatest commandments:
      • "Love the Lord your God with all your heart, soul, and mind."
      • "Love your neighbor as yourself." (Matthew 22:36-40)
    • Extends beyond loving God and neighbor: "