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박원기 이화여자대학교 한국문화연구원 1989 韓國文化硏究院 論叢 Vol.55 No.-
In the contemporary interpretations of Christian ethics, there are unersolved issues regarding the basis for Christian ethics. There are those who attempt to build Christian ethics upon natural law. This tradition is very old; it comes from Roman Catholic Church since meideval time. For various reasons as pointed out in this paper, most Protestant ethicists either abandoned or criticized this tradition. There are, however, attempt to revise the traditional natural law theory among Catholic theologians today. Another tradition comes from the Protestant Reformation which was revived in the first half of the twentieth century in the name of neo-orthodox theology. This position which affected a great deal the Pretestant churches attmepts to build Christian ethics upon exclusively Christological foundation. The term, Christian ethics, contains two relted but independent concepts, Christian eithcs in the sense of an independent philosophical study i sclosely related to secularization. Before this historical development, the ethics had its roots in religoin. There seem to be inverse relationships beween religion and ethics in that as religion increases, ethics declined, and vice versa. Religion and ethics taken as academic disciplines are different and separable. Their difference makes possible the rejection of one in favor of the other. There are those who maintain primacy of religion over ethics and on the contrary those who maintain primiacy of ethics over religion. Ideally, however, they are both autonomous and related. The question of the basis for Christian ethics emerges at a time when pluralism and relativism characterizes contemporary culture undergoing rapid scientific and technological changes. Traditional formulations of Christian ethics are on the shaking foundation, and this calls for a new foundation to formulate it. In involves a new consciouness and new constructing of reality. In Roman Catholic moral theology, natural law has played a significant part in establishing ethical norms. It has been the basis for deriving norms applicable universally, and it has been the means by which to argue for the rightness of particular action without recourse to circumstance. In the other side of spectrum, Christocentrism in ethics emphasizes the uniqueness of the revelation in Jesus Christ. Jesus Christ is presented as the key who decodes the mystery of social world. Such claims about the supremacy of Christian ethics have led to exclusivism. Natural law while it emphasizes human reason, Christo centrism emphasizes revelation in Christ downgrading human reason. Both positions, however, have something in common in not being able to provide a secure base to build ethics in contemporary culture. Christian ethics must widen its base to accommodate social science. The former is dependent upon an empirical description of societal relationships for its analytic tasks. In terms of research methodology, science is value-free. But the problem of values and value judgement is inevitable in social science at various levels including th elevel of selection of a research problem, the interpretation and the application of the result affecting social policy. In these respects, Christian ethics is related to social science dialogically. The present study presents three ethical concepts which are open to social science. The basis for Christian ethics in these norms is human interdependence in which moral experiences are given to all persons. They include H. Richard Niebugr 's "responsible self", Gibson Winter 's "intentoinality", and Walter G. Muelder 's "persons-in-community." These norms are theocentric, and open to the scientific study of social world; they may be used as the common denominator to entegrate theology and social science. The present study only raises the issue, and the task of finding the common basis will be very difficult yet interesting.
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