Why scripture scholars and theological ethicists need one another

613 Pages·2015·2.39 MB·English

Why scripture scholars and theological
ethicists need one another: Exegeting
and interpreting the Beatitudes as a
scripted script for ethical living
Author: Yiu Sing Lúcás Chan
Persistent link: http://hdl.handle.net/2345/bc-ir:104293
This work is posted on eScholarship@BC,
Boston College University Libraries.
Boston College Electronic Thesis or Dissertation, 2010
Copyright is held by the author, with all rights reserved, unless otherwise noted.
Boston College

The Graduate School of Arts and Science

Department of Theology

WHY SCRIPTURE SCHOLARS AND THEOLOGICAL ETHICISTS NEED ONE
ANOTHER:
EXEGETING AND INTERPRETING THE BEATITUDES AS A SCRIPTED SCRIPT
FOR ETHICAL LIVING

a dissertation

by

YIU SING LUKE (LÚCÁS) CHAN

submitted in partial fulfillment of the requirements

for the degree of

Doctor of Philosophy

December 2010
© copyright by YIU SING LUKE (LÚCÁS) CHAN
2010
WHY SCRIPTURE SCHOLARS AND THEOLOGICAL ETHICISTS NEED ONE
ANOTHER:
EXEGETING AND INTERPRETING THE BEATITUDES
AS A SCRIPTED SCRIPT FOR ETHICAL LIVING
Yiu Sing Luke (Lúcás) Chan
Advisor: Professor James F. Keenan, SJ

For a variety of reasons, in the field of biblical ethics, Scripture scholars do not
use much ethical theory, while theological ethicists do little actual exegesis. Even those
recent attempts to bridge better Scripture with Christian ethics have either stressed the
importance of the scriptural text or the importance of ethical hermeneutics.
Throughout this entire work I advocate for a more integrated approach for a
Scripture-based Christian theological ethics. In so doing I first propose using Allen
Verhey‘s distinction of Scripture as ‗scripted‘ and ‗script‘: The former refers to exegesis
and the latter to admonitions for ethical living. A more integrated approach will therefore
treat Scripture as both ‗scripted‘ and ‗script‘, taking exegesis seriously and interpreting
the text by using a sound hermeneutical framework. Subsequently, we can both acquire a
more accurate understanding of the original meaning of the text and obtain a more
complete and consistent interpretation of the text for today.
From the perspective of Christian ethics, I further suggest virtue ethics as a
worthy hermeneutical tool in treating Scripture as ‗script‘. Virtue ethics complements
principle-based ethical theories by emphasizing practices and the importance of
exemplary models. It also attends to the character formation and identity of both
individuals and the moral community. Moreover, as I argue, there exists an explicit link
between Scripture and virtue. Both the biblical link and the uniqueness of virtue ethics
make it suitable as the hermeneutical tool for doing Scripture-based Christian ethics.
In order to demonstrate concretely how the methodological shift into a more
integrated scriptural ethics as such leads to actual benefits and improvements, I offer a
three-step illustration. I begin with treating the Beatitudes in Matthew 5:3-12 as first
‗scripted‘; that is, I exegete the text. Then I look at the text as ‗script‘ through the
hermeneutics of virtue ethics. I identify a new set of core virtues (and corresponding
practices) not just for personal formation but also for the formation of the community and
the larger society.
Third, I then bring the fruits of this treatment forward by exploring the possible
reception of the Beatitudes and its core virtues by the Confucian tradition.
Methodologically speaking, Confucianism goes to its own texts in its search of ethical
teachings; and Confucian ethics is primarily the fruit of careful interpretation of their
‗sacred‘ texts. In other words, it is both text-based and interpretative, and shares a
common methodological approach with the Scripture-based Christian ethics proposed
here. Subsequently, we find significant parallel virtues in Confucian texts although
dissimilarities (such as worldview) exist between the two traditions.
As a whole, the proposed methodological shift into a Scripture-based Christian
ethics produces a more accurate, complete and consistent interpretation of the biblical
text for our contemporary audience and makes Christian ethics more explicable to
Confucian society and more supportive of cross-cultural dialogue with Confucian ethics.
Table of Contents

Acknowledgements vii

Introduction 1

Part One: Current Attempts at Constructing Scriptural Ethics 20

Chapter I: Foundations: The Tasks of Scripture Scholars and Theological 22
Ethicists

1.1 The Study of Ethics in Scripture 22
New Testament Ethics 22
Methodology 27
The Contents of New Testament Ethics 29
1.2 The Use of Scripture in Ethics 32
How is the Bible Used in Ethics? 32
The Authority of Scripture in Ethics 36
The Bible as a Source for Ethics 42
The Problems of Using Scripture in Ethics 45
1.3 Where are We Now? 48

Chapter II: The Attempt by Scripture Scholars 49

2.1 Wolfgang Schrage 51
2.2 Richard B. Hays 58
2.3 Frank J. Matera 68
2.4 Sandra M. Schneiders 76
2.5 Rasiah S. Sugirtharajah 88
2.6 Where are We Now? 100

Chapter III: The Attempt by Theological Ethicists 105

3.1 Bernard Häring 107
3.2 Gustavo Gutiérrez 116
3.3 Rosemary Radford Ruether 127
3.4 William C. Spohn 142
3.5 Where are We Now? 155

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Chapter IV: The Importance of the Scriptural Text and of Ethical 163
Hermeneutics, or the Scripture as ‘Scripted’ and ‘Script’

4.1 Richard A. Burridge 164
4.2 Allen Verhey 181
Verhey as a Biblical Theologian 185
Verhey as a Christian Ethicist 189
Scripture as ‘Scripted’ and ‘Script’ 197
4.3 Where are We now? 201

Part Two: The Hermeneutics of Virtue Ethics 205

Chapter V: A Hermeneutic of Virtue Ethics 209

5.1 Some Basic Issues 209
Nature of Virtue Ethics 209
Issue of Methodology 211
Question of Cultural Contextualization 212
Question of Theological Relevance 212
5.2 Historical Development 214
An Overview 214
Reasons for Returning to Virtue 222
5.3 The Revival of Virtue Ethics 224
Attempts from Philosophical and Theological Sectors 224
Limitations and Criticism of Virtue Theory 234
5.4 Contemporary Understanding of Virtue Ethics 238
The Plurality of Virtue Ethics 238
Contemporary Understanding 239
5.5 The Yield of Virtue 245
Practices and Habits 245
Disposition and Character 247
Exemplar 250
Community and Communal Identity 256
5.6 Virtue and Grace 260
5.7 Conclusion 265

Chapter VI: Reading Scripture through the Lens of Virtue 269

6.1 Relating Scripture and Virtue Ethics 272
Scripture and Moral Character 276
Scripture and Exemplar 277
Scripture and Community 279
6.2 Joseph Kotva, Jr. 282
6.3 William C. Spohn 293
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6.4 Conclusion 305

Part Three: Exegeting and Interpreting the Text—The Beatitudes as ‘Scripted 309
Script’

Chapter VII: The Exegesis of the Text—The Beatitudes as ‘Scripted’ 322

7.1 The Gospel according to Matthew: Some Basic Issues 323
Authorship, Date and Place of Composition 323
Setting and Purpose 324
Sources and Nature 325
Structure, Style, and Themes 327
Apocalyptic-eschatological Outlook 330
7.2 The Sermon on the Mount: Some Specific Issues 334
Its Place within the Gospel 334
Genre 336
Sources and Settings 337
The Mountain and the Audience 339
Purpose 341
Themes and Structure 341
A Radical Ethics for All? 344
A Summary 347
7.3 The Beatitudes: Some Critical and Immediate Issues 348
The Meanings of ‘beatitude’ and ‘blessed’ 348
‘Beatitude’ (Macarism) in the Bible 350
Jewish Influences, Sources, and Development of the Beatitudes 351
The Unity and Structure of the Beatitudes 354
The Function of the Beatitudes 357
My own Approach 360
7.4 The Beatitudes: An Exegesis 362
5:3 Blessed are the poor in spirit, for theirs is the kingdom of 362
heaven
5:4 Blessed are those who mourn, for they will be comforted 366
5:5 Blessed are the meek, for they will inherit the earth 370
5:6 Blessed are those who hunger and thirst for righteousness, 373
for they will be filled
5:7 Blessed are the merciful, for they will receive mercy 376
5:8 Blessed are the pure in heart, for they will see God 380
5:9 Blessed are the peacemakers, for they will be called 383
children of God
5: 10 Blessed are those who are persecuted for righteousness’ 388
sake, for theirs is the kingdom of heaven
A Summary 394
7.5 Conclusion 397
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Chapter VIII: The Interpretation of a Key Text through the Hermeneutics 402
of Virtue Ethics—The Beatitudes as ‘Scripted Script’

8.1 The Virtue of Humility in 5:3 409
Poverty as a Human Condition 410
The Meaning of ‘Poor in Spirit’ 411
Humility as a Virtue 412
The Practice of Humility 414
The Exemplars 415
The Social, Communal Aspect of the Virtue of Humility 417
8.2 Solidarity as a Virtue in 5:4 419
Suffering and Mourning as Human Experience 419
The Meaning of Mourning 421
Mourning as an Expression of the Virtue of Solidarity 422
The Practice of Mourning 423
The Exemplars 424
The Social, Communal Aspect of the Practice of Mourning and 425
the Virtue of Solidarity
8.3 The Virtue of Meekness in 5:5 426
Arrogance in Human World 427
The Meaning of Meekness 428
Meekness as a Virtue 429
The Practice of Meekness 430
The Exemplars 431
The Social, Communal Aspect of the Virtue of Meekness 434
8.4 Striving for and Discerning God‘s Righteousness in 5:6 435
God’s Righteousness or Human Justice? 435
The Meaning of Striving 437
Striving for God’s Righteousness as a Christian Virtue 438
The Practice of Striving for God’s Righteousness 438
The Exemplars 440
The Social, Communal Aspect of Striving for God’s 441
Righteousness
8.5 The Virtue of Mercy in 5:7 442
Miseries in Our Human World 443
The Meaning of Mercy 444
Mercy as a Virtue 445
The Works of Mercy in the Catholic Tradition 446
The Exemplars 448
The Social, Communal Aspect of the Virtue of Mercy 449
8.6 Integrity as a Virtue in 5:8 451
Hypocrisy in Our Church? 451
The Meaning of Integrity 453
Integrity as a Virtue 454
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