Boyce Digital Repository (Southern Baptist Theological Seminary)
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Natural Law and Virtue Ethics in Justin Martyr
Full text linkThis study contends that due to the natural law’s universal knowability, Justin used it to construct an apologetic within an eudaimonistic account of Christian virtue that served his political, theological, and evangelistic ends. Chapter 1 summarizes recent research regarding Justin’s relationship to philosophy. Justin’s concept of the Logos Spermatikos stands at the heart of this debate and is directly related to how he conceived of the natural law, the knowledge of first principles, and virtue ethics. I summarize the research on this area, categorizing the five major views on the subject: (1) Strong Philosophical Continuity, (2) Theology of Religions (3) Hegemonic Tool, (4) Natural Law, and (5) Supernatural Encounters. Chapters 2–3 demonstrate that by the second century, a variety of traditions—Hellenistic, Jewish, and Christian—had developed regarding the concepts of natural law, knowing first principles, and virtue ethics. While fundamental disagreements formed between the schools, a common body of terms, metaphors, and themes established itself. Resultingly, Justin was able to critically appropriate from these various streams as it served his distinctly Christian argumentation and goals. Chapter 4 focuses on how the natural law was put to use in his apologetic. Politically, he appealed to the natural law to procure justice. In the theological debates of the second century, the natural law helped navigate issues of covenantal continuity and discontinuity posed by the Jews and Ebionites on the one hand and Marcionites and Valentinians on the other. In his evangelistic efforts, the natural law functioned as a preamble of faith, leading people who loved reason to see the nobility of the Christian way and repent and believe in Christ. Chapter 5 overviews Justin’s epistemology while directly engaging various views in the field related to the controversial subject of the Logos Spermatikos. I argue that in Justin’s system, the natural law was knowable via the intellectual capacity of human nature provided by the Logos Spermatikos. These natural faculties could not bring one to their supernatural telos of the blessed, eternal life with God. Only divine grace and supernatural illumination operating through faith could do so. Chapter 6 focuses on the results of this grace. For by it, Christians were cleansed of their vicious ways by the blood of Christ and healed of their wicked upbringings through the multi-faceted moral education in the church—consisting of catechesis, exemplary preaching, and sacramental participation. Drawn from people of all nations and economic statuses, the church became a community of friends. This school of divine virtue beckoned those around them to enjoy the happy life with Christ and his people. Chapter 7 concludes by summarizing the main arguments and situate Justin with his contemporaries as well as the later tradition. In doing so, I seek to trace out the historical significance of this project for Justin studies, ante-Nicene Christianity, and the history of Christian ethics. Additionally, I note the ways Justin proves to be a helpful conversation partner as one navigates issues raised by the New Natural Law, the resurgence of virtue ethics and its relation to contemporary apologetics
Fulfilling the Image of God: A Biblical Framework for a Christocentric Natural Law Theory and Human Flourishing
Full text linkWhat is a proper biblical description of the relationship between the natural law and humanity’s status as image bearers of God? In this dissertation, I contend that the imago Dei and the natural law hold a complementary and interdependent relationship, as both are grounded in humanity’s telos and reinforce each person’s call to holiness in Christ. Because humanity was uniquely created to reflect God, we are fashioned with a particular kind of structure, set of relations, and vocational calling. The natural law reaffirms God’s proper design, order, and telos for human life, and as a result, grounds each person’s everyday desires and longing to participate in human flourishing by seeking after basic moral goods. Yet, these yearnings are not as “natural” as we have often described. Rather, each person’s inherent desire to live a meaningful life is grounded in their true calling and God-bestowed identity in Christ, as his image bearers. Hence, a Christocentric natural law theory aims to properly connect with and contend for a definition of strong human flourishing, which rightfully incorporates the eschatological—and teleological—nature of the good, true, and beautiful life in Christ himself. In chapter 1, I introduce the notion that the doctrine of the imago Dei frequently grounds foundational claims offered, or assumed, in the works of theological anthropology, Christian ethics, and political theology. Yet, many natural law theories are neither comprehensive, nor seek proper integration with the field of biblical theology in their treatment and utilization of the imago Dei. In chapter 2, I analyze how a host of natural law proponents, both classical and contemporary, utilize the doctrine of the imago Dei in their arguments. I contend that a Christological view of the image greater supports and best develops a biblical framework of the imago Dei, as well as the natural law. In chapter 3, I survey both historical and contemporary views on the imago Dei, noting each’s positive contributions and areas of potential critique, and close by advocating for the Christological account (though there remains a need for ethical integration). In chapter 4, I construct a theological framework for a Christocentric approach of the “law written on [our] hearts” (Rom 2:15 ESV), which addresses the need to reframe the natural law in broader anthropological terms and offer a framework of weak and strong human flourishing. In chapter 5, I address the implications of this work by offering a comprehensive and constructive articulation, sourced in biblical theology, theological ethics, and the natural law, for how the church ought to posture itself and serve as God’s royal ambassadors, exercising their God-given identity as the image bearers in Christ. In chapter 6, I review this project’s overarching thesis, restate its central arguments, and offer potential opportunities for future research
Equipping Women in the University Bible Fellowship Church with Biblical Parenting of the Adult Children
Full text linkThis project sought to equip women of the University Bible Fellowship Church with biblical parenting for adult children. Chapter 1 presents the ministry context of the University Bible Fellowship Church, the project’s rationale, purpose, goals, and research methodology. Chapter 2 examines the biblical and theological rationale for one another ministry among women and spiritual resources for parenting adult children through the exegesis of Romans 15:14, Genesis 1:26–28, 18:19, Proverbs 31, Luke 15:11–32, and Titus. Chapter 3 considers the theoretical and practical issues for counseling parenting with adult children by comparing gospel-centered counseling with secular counseling. Chapter 4 describes the eight-week curriculum to equip women to counsel parents with adult children. Chapter 5 evaluates the project’s efficacy by analyzing data collected from pre- and post-course surveys. This equipped Christian women with the confidence and competency to minister to other women in parenting adult children amid suffering and sin with God’s love and power in Jesus and his gospel, relying on the work of the Holy Spirit
Hypocrisy in Rival Traditions: A Dialogue Between Matthew and Epictetus
Full text linkThe main question this dissertation answers is this: What does a dialogical comparison on hypocrisy between the rival traditions of Matthew and Epictetus reveal about Matthew’s concept of hypocrisy? I argue that a dialogical comparison between Matthew and Epictetus on hypocrisy and its function within their rival traditions accentuates similarities such as the errors of inconsistency, deception, and vainglory but also deep dissimilarities and the distinct ways that Matthew weaves hypocrisy into his Gospel such as hypocrisy’s relation to righteousness, the Law, heart, akrasia, and that hypocrisy in Matthew ultimately results from a failure to hear and obey Jesus Christ. After introducing the issue and my thesis in chapter 1, chapter 2 surveys the history of research, and chapter 3 outline this dissertation’s methodology. To compare at the level of tradition or worldview, I first show how hypocrisy functions within the individual traditions of Epictetus and Matthew. I juxtapose each tradition by means of both exegesis of pertinent passages and then synthesis of hypocrisy’s relation to other conceptual emphases in each tradition. For Epictetus, chapter 4 examines hypocrisy and pretense in Epictetus followed by a survey in chapters 5 and 6 of Stoic principles from which Epictetus’s conclusions on hypocrisy and pretense derive. For Matthew, chapters 7 and 8 give sustained exegetical attention to every instance of ὑποκριτής in Matthew. Then in chapters 9 and 10, I examine hypocrisy’s relation to key Matthean themes that give greater intelligibility to hypocrisy in Matthew. Finally, in chapter 11, I place Matthew and Epictetus in conversation. This final part of the comparison clarifies and concludes the argument by outlining the superficial similarities and deep differences implied by the juxtaposition
Begetting, Not Making, in the Brave New World: IVF Abstinence and Considerations for a Christian Ethic
Full text linkThis dissertation seeks to answer the question: How should evangelicals think about and position themselves toward in vitro fertilization (IVF) and similar artificial reproductive technologies (ARTs)? I argue that evangelical theological commitments and the retrieval and embrace of theological ethics, Christian virtue ethics, and natural law present a strong case for principled abstinence from IVF. This argument is crucial given the current evangelical support for a qualified embrace of IVF and the possibility of increasing use of IVF in the near future.
Chapter 1 introduces the topic of IVF as a difficult bioethical issue for the reductionistic nature of contemporary evangelical bioethics. Chapter 2 argues that IVF is derivative of “the modern project,” an Enlightenment mentality that seeks emancipation from authority and conquest of nature—including human nature. Chapter 3 demonstrates that IVF contradicts the theological anthropology of Scripture, which views human life as created as the image of God, existing in a holistic duality, and fundamentally a gift from God.
In chapter 4, I argue that one of the primary modes of Christian moral deliberation is a distinctly Christian form of virtue ethics. Focusing on the classical Christian virtues of faith, hope, love, prudence, justice, courage, and temperance, I argue that each of these virtues challenges the use of IVF. Additionally, the technomoral virtues of contentment and patience also provide significant challenges to the use of IVF. This argument requires a consideration of formative practices. Chapter 5 posits that IVF must also be assessed through a recognition of natural law, which provides essential tools for recognizing how IVF affects our understanding of human flourishing and what is owed to embryonic life. Natural law’s understanding of goods, harm, and justice presents significant ethical problems to anyone who accepts the teleological structure of creation embedded in much of Christian theology and ethics.
In chapter 6, the prominent position among evangelicals of qualified embrace of IVF is put in tension with the evangelical ethical assessment of other ethical issues. I argue that the majority positions on abortion, physician-assisted suicide, same-sex marriage, and transgenderism are incompatible with the majority view of qualified-embrace. Additionally, I express concerns about the opportunity for novel family structures that IVF opens up, which should elicit evangelicals’ concern for children’s rights. These inconsistencies present an apologetic issue and an identity issue for evangelicals.
In chapter 7, I conclude the dissertation with a summary of the argument and reflections on why evangelicals have struggled with the morality of IVF, as well as three reflections on why evangelicals struggle with the issue of IVF and a few potential pathways forward to create a more robust sexual and reproductive ethic
Training the Pastors of South Valley Community Church of Hollister and Gilroy, California, in Biblical Premarital Counseling
Full text linkThis project explores the importance of biblical premarital counseling offered by trained Christian pastors. The study of biblical and theological material related to marriage, combined with historical information on the Puritan movement, led to the development of a training curriculum for premarital counseling. The pastors of South Valley Community Church of Hollister and Gilroy, California, were trained to use the developed curriculum through a one-day workshop. Using pre- and post-workshop survey data provided by the participants, the results indicate that the pastors increased their perceived knowledge of premarital counseling. The findings suggest that pastors benefit from receiving training in premarital counseling
Development of a Gospel-Based Mentoring and Coaching Program at Living Hope Baptist Church in Bowling Green, Kentucky
Full text linkThis project aims to train the mature members of the men’s ministry at Living Hope Baptist Church in Bowling Green, Kentucky, with knowledge in gospel-based mentoring and coaching of young adult church members. Chapter 1 provides the context for the project and describes the rationale, purpose, and goals of the project. Chapter 2 presents the biblical and theological foundations for mentoring and coaching using examples from the Old Testament and New Testament. Chapter 3 reviews modern applications of mentoring and coaching from a biblical perspective and demonstrates that biblical values are present even in best practices offered by secular sources. Chapter 4 recounts the project implementation, including pre-training assessment of the participants, curriculum development, training implementation, and re-assessment of the participants to evaluate increased knowledge in mentoring and coaching. Chapter 5 evaluates the effectiveness of the project based on the completion of the specified goals
Training Christian Men to Lead Their Family While Incarcerated at Hampton County Detention Center in Varnville, South Carolina
Full text linkThe purpose of this project is to train, encourage, and develop fathers at Hampton County Detention Center in Varnville, South Carolina, to become godly examples to and biblical shepherds of their children with a view toward ending the cycle of hopelessness, lawlessness, and failure in their families.
Chapter 1 provides the context for the project and outlines the goals, rationale, and methods undergirding the proposed training. Chapter 2 examines Bible passages men should consider as they think about spiritual leadership in the home and develops a biblical theology for how fathers might approach growing as spiritual leaders. This chapter impresses upon men, even those who are incarcerated, the importance of finding ways to lead their children. Chapter 3 surveys the writings of various thought leaders concerning the importance and impact of fathers on their children. Specifically, materials related to the father-child relationship in the context of separation are examined and compared. Chapter 4 offers a summary of the curriculum utilized for twelve weekly meetings of training, equipping, and practicing. Chapter 5 offers an overview of the project findings, an assessment of the results, and a reflection upon proposed changes in future iterations of the project
Teaching Church Members at Dayton Avenue Baptist Church in Xenia, Oh How to Understand the Bible Better Through a Framework of Biblical Theology
Full text linkThe purpose of this project was to teach church members at Dayton Avenue Baptist Church in Xenia, OH how to understand the Bible better through a framework of biblical theology so they might rightly handle the Scriptures to become mature and equipped in the faith and in the application of God’s Word. Chapter 1 describes the ministry context of Dayton Avenue Baptist Church, the rationale, and the goals of the project. Chapter 2 presents the exegesis of three passages of Scripture (2 Peter 3:14-18; 2 Timothy 2:14-17; and 2 Timothy 3:14-17) giving the biblical and theological basis for understanding the Bible better. Chapter 3 argues the theoretical and practical issues for understanding the Bible better. Chapter 4 describes the planning, implementation, and evaluation of the project, and chapter 5 evaluates the success of the project against the goals outlined in chapter 1
Training Teachers Toward Christlike Teaching at Dynamic Public School, Lalitpur, Nepal
Full text linkThe purpose of this project was to empower high school teachers for biblical integration at Dynamic Public School in Lalitpur, Nepal, by developing and teaching classes on foundational principles related to the teachers’ roles in students’ lives. Chapter 1 introduces the project’s context, purpose, and rationale. Chapter 2 reviews literature on biblical integration, Christian education, and teacher development. Chapter 3 details the project’s theological and theoretical framework, focusing on the biblical roles of educators. Chapter 4 outlines the implementation process, including the development of a five-session curriculum and pre-survey administration. Chapter 5 evaluates the project’s goals, highlighting statistically significant improvements in teachers’ understanding and confidence while also reflecting on strengths, weaknesses, and lessons learned. The conclusion emphasizes the project’s success in integrating faith into education and sets the stage for future initiatives, including developing Artificial Intelligence tools to support teaching and learning in similar contexts