The person thinking about IVF or wrestling with whether to use preferred pronouns as demanded by his or her employer needs to know how to make a decision that could well be costly and painful. We need good Protestant ethicists who are able to come up with solutions to the various challenges that we face, solutions rooted in our Christian understanding of what it means to be human. 

Most Americans are in favor of abortion under certain circumstances. This is not all too surprising when one considers that, for many, the values and practices of the sexual revolution are an intuitive part of daily life. This is due in large part to the common intuition that human beings are autonomous, unencumbered individuals whose primary purpose is the pursuit of personal happiness. The widespread acceptance of no-fault divorce was the harbinger of many great changes, from gay marriage to transgenderism to the shift in abortion rhetoric; what was once a “necessary evil” is now a “reproductive right.”

The immediate question for many is what will happen after the November election. It’s unlikely that the U.S. will have a strong pro-life option at the ballot box, at least one with a credible chance of power. Beyond that, however, lies a real pedagogical challenge for the churches, particularly the Protestant churches. In times past, the moral intuitions of society at large and those of the Protestant churches (at least the orthodox ones) were largely consonant with each other. The churches taught, for example, that homosexual practices were wrong, and that tracked with the general outlook of the culture. The reasoning in each case might well have been very different. The churches no doubt looked to biblical texts; society perhaps operated with the residue of such an approach, a form of “cultural Christianity.” But the result was that the churches never really had to do any significant thinking in this area. The culture carried the issue.

Today the situation is far different. In the space of a few decades, the moral intuitions of society have not simply parted company with those of Christianity—they have come to stand in direct opposition to many of them. That changes the pedagogical dynamics of church life. The churches now need to teach Christian ethics more explicitly and more thoroughly, because that is where the wider culture will challenge Christian discipleship most powerfully. Indeed, it is already doing so, and orthodox Protestantism seems ill-equipped to address this.

Read More