S4 A1 Assignment | Reflective Questions: Christian Ethics and God
January 14, 2026 7:30 PM
Take in the recorded lecture and readings for this lesson, then reflect and provide responses to the prompts below...
- How does Wogaman characterize the biblical legacy of Christian ethics? What are its enduring influences?
- What role does theology play in shaping sexual ethics, according to Ellison? How might this apply to other ethical domains?
- In what ways does your conception of God inform your ethical reasoning? How might this differ for others in the cohort?
Discussion (18)
How does Wogaman characterize the biblical legacy of Christian ethics? What are its enduring influences?
Wogaman considers both the old and new testament as the most important source of Christian moral thought. Scripture is made up of diverse ethical perspectives with some core of unity. Finding that core requires understanding the tensions in which creative ethical thinking has happened. The enduring influence of scripture lies within the tensions of those competing ideologies.
What role does theology play in shaping sexual ethics, according to Ellison? How might this apply to other ethical domains?
We are a culture strongly influenced by traditional Christian norms. Therefore, theology plays an outsized role in shaping ethics around sexuality. Ellison urges Christian ethicists to talk about sex and change the conversation to reflect contemporary understandings about sexuality. In addressing the harm being done through outmoded and punitive attitudes towards sexuality we can reveal the thread that runs through all manner of injustice; the dominant social order that establishes power and control through racism and patriarchy.
In what ways does your conception of God inform your ethical reasoning? How might this differ for others in the cohort?
My conception of God is one of a creative energy that continuously draws us to a more refined and inclusive ethical understanding and just relationship with the self, others and the natural world. My ethical reasoning relies on a mixture of reason, experience, tradition, and to a lesser extent, scripture. There may be others who feel a more intimate relationship with God or Jesus, one that may provide more “revelation” around matters of right and wrong. There are others who do not identify as Christian and may look to other teachings for spiritual and ethical guidance.
Judith Kriege
I really appreciate how you named the tension in scripture as something that actually shapes ethical thinking rather than weakens it. That stood out to me too. Wogaman helped me see that those competing voices aren’t something to resolve too quickly—they’re part of what keeps Christian ethics honest and responsive to real life. That idea has stayed with me, especially in how I listen to people’s experiences and try not to rush to a single “right” answer.
Your reflection on Ellison also resonated, particularly the connection you made between sexual ethics and larger systems of power. I’ve seen that same pattern—how certain frameworks don’t just affect one issue but show up across multiple areas of injustice. It makes me think about how important it is to look at the impact of our beliefs, not just the beliefs themselves.
I also found your description of God as a creative energy really interesting. It feels expansive and open, and I can see how that would shape an ethic that leans toward inclusion and growth. My own understanding of God is a little different—I tend to experience God more through presence and relationship, especially in moments of listening and community. But I appreciate how your perspective still points toward justice and deeper connection.
Judith Kriege
I really appreciate how you named the tension in scripture as something that actually shapes ethical thinking rather than weakens it. That stood out to me too. Wogaman helped me see that those competing voices aren’t something to resolve too quickly—they’re part of what keeps Christian ethics honest and responsive to real life. That idea has stayed with me, especially in how I listen to people’s experiences and try not to rush to a single “right” answer.
Your reflection on Ellison also resonated, particularly the connection you made between sexual ethics and larger systems of power. I’ve seen that same pattern—how certain frameworks don’t just affect one issue but show up across multiple areas of injustice. It makes me think about how important it is to look at the impact of our beliefs, not just the beliefs themselves.
I also found your description of God as a creative energy really interesting. It feels expansive and open, and I can see how that would shape an ethic that leans toward inclusion and growth. My own understanding of God is a little different—I tend to experience God more through presence and relationship, especially in moments of listening and community. But I appreciate how your perspective still points toward justice and deeper connection.
How does Wogaman characterize the biblical legacy of Christian ethics? What are its enduring influences?
- He identifies the core of unity as opposed to a single set of rules. Wogaman further suggests that one's navigation of tensions that exist within competing ideologies is the impetus for creative ethical thinking.
What role does theology play in shaping sexual ethics, according to Ellison? How might this apply to other ethical domains?
- Ellison believes we should moving our conversation away from punitive or negative attitudes to contemporary understandings (e.g., "dominant social orders use patriarchy and racism to maintain power and control")
In what ways does your conception of God inform your ethical reasoning? How might this differ for others in the cohort?
- The author describes God as creative energy that "pulls humanity toward inclusive relationships and justice"
- Some cohort members might identify more closely to a Christian perspective whereas others might embrace specific spiritual practices or awareness that shape their reasoning
Michael Jones
I appreciate how you highlighted the idea of unity within tension rather than a fixed set of rules. That’s something that stood out to me too. It helped me see that ethical thinking in the Christian tradition is not about finding one final answer, but about learning how to stay engaged with those tensions in a thoughtful way. That feels especially relevant when we are trying to respond to real situations that are not always clear or straightforward.
Your point about Ellison also resonated with me, especially the shift away from punitive frameworks. I have seen how those approaches can create harm, even when they are presented as moral clarity. What you said about dominant systems using patriarchy and racism to maintain control really connects to that. It makes me think about how important it is to ask who is being impacted by our ethical frameworks and whether they are creating space for people or closing it off.
I also found your description of God as creative energy interesting. It points toward movement and growth, which I think is important in how we think about ethics. My own understanding leans more toward experiencing God through relationship and presence, especially in listening and community spaces. But I can see how both perspectives are trying to move toward something more just and inclusive, even if they begin in different places.
How does Wogaman characterize the biblical legacy of Christian ethics? What are its enduring influences?
Wogaman describes the biblical legacy as diverse and tension-filled, not a single, unified ethical system. Written across centuries – thought to span between 1300 BCE and 100 CE – the Bible contains different perspectives from different contexts. There is not one clear ethical coda in the Bible. Like Jewish Rabbi’s, we are left to wrestle with meaning and interpretation. Wogaman highlights key tensions—like grace vs. law, love vs. force, and status vs. equality—that have shaped Christian moral reflection and debate. This idea stood out to me, “One way or another, the figure of Jesus Christ is central to Christian faith and its moral teachings.” Is Jesus the creator of the moral code or the messenger?
There are parts of the Old Testament that are quite prescriptive, but even those can be interpreted through context and history. The Bible contains categories, questions, and tensions to guide the continuous debates about justice, authority, community, and human relationships.
What role does theology play in shaping sexual ethics, according to Ellison? How might this apply to other ethical domains?
Ellison’s asserts that theology shapes sexual ethics by influencing how we understand our bodies, our relationships, and our relative power. When theology is shaped by fear, dualism, or patriarchy, it produces harmful and restrictive sexual ethics and behaviors. When centered on justice and human dignity, it leads to more life-affirming approaches.
Ellison shows that sexual ethics is never just about sexual behavior. It reflects deeper theological assumptions about who counts as fully human and whose voices matter. This applies to other ethical domains as well. Theology shapes economic ethics through beliefs about property, greed, and care for the poor. It shapes racial ethics through beliefs about human dignity and community. The good news and the bad news is that theology provides the moral framework that can either justify injustice or inspire transformation.
In what ways does your conception of God inform your ethical reasoning? How might this differ for others in the cohort?
My conception of God steers my ethical reasoning most potently when I sense God as creative, relational, just, and intending that human flourish. If God is loving and life-giving, then Christian ethics becomes about how to nurture dignity, healing, courage, and right relationship. This framework lets me move away from rule enforcement and move toward dignity, justice, and right relationships.
Others may emphasize different aspects of God, such as authority, holiness, or mercy. One’s “ethical starting point” creates very different ethical frameworks. They shape not only what we think is right, but it also can shape how wrong we think other are. In the end, where one stands has a lot to do with where one sits.
Yes, I think you have a salient point around how your conception of God steers your ethical reasoning, Clark. I often question myself regarding the direct relation of humankind manifesting God through relationships. If we are in right relationship with each other that focuses on dignity, justice and harmony, I believe we are in right relationship with God.
Clark, I really appreciate your insight—especially how you named the Bible as tension-filled rather than a single clear ethical system. Your question about Jesus being the creator of the moral code or the messenger stood out to me—that feels like a really important tension. I wonder if it’s less either/or and more that Jesus embodies the heart of God’s ethic in a way that reshapes how we understand everything else.
Thanks, Clark.
Deborah
Amanda Weaver
How does Wogaman characterize the biblical legacy of Christian ethics? What are its enduring influences?
Wogaman characterizes the biblical legacy of Christian ethics as nuanced and full of tension; while there is “some core of unity,” the Bible has “a number of theologies.” Exploring the tension between the diverse writings in the Bible and the unity that is central to our applications of the content is where ethical thinking takes shape. The six tensions that are explored in the assigned reading have had lasting impact on not just the practice of Christianity but also how Christians interact with and influence the secular world.
What role does theology play in shaping sexual ethics, according to Ellison? How might this apply to other ethical domains?
Ellison contends that Christian theology has shaped sexual ethics into something negative and that the church is actively causing harm through its theology around sex and sexuality. The theology that has been largely dominant in the Christian church is one shaped by fear, negativity toward sexuality, dualism, unequal power dynamics, and disconnection from those affected by the theology; this has led to vilification of anything considered to be deviant by the church. If bad theology can cause harm and injustice, then good theology can help to repair the damage and do justice. That shift is not without struggle, but it can happen.
The same factors that shape the theology around sex and sexuality also shape theology around domains like race, poverty, and so on. The overall conversation is similar although the specific instruments of harm and injustice differ.
In what ways does your conception of God inform your ethical reasoning? How might this differ for others in the cohort?
My conception of God is one of a just, loving, caring creator, and it is shaped by my Christianity. As such, I often turn to the New Testament and the scriptures of Jesus instead of the Old Testament when I am looking for guidance. My ethical reasoning is informed by the idea that we are to be in right relationship with all of creation and that we are to love and do no harm above all.
Others in the cohort may conceptualize God as more or less active in our lives than I do, and they may feel that a different set of traits are dominant. Perhaps their conception of God is more of a God that hands down strict commands and sits in harsh judgement of those that do not keep the commands perfectly. I believe that there are as many ways to conceptualize God as there are people, and that we need to look for commonality in belief rather than identical belief. I am also curious to read the responses of the non-Christian cohort members and get a window into their beliefs in God/the divine.
Like you, Amanda, I have more often than not turned to the New Testament and scriptures of Jesus instead of the Old Testament. I believe it's more relevant and applicable to the times in which we are living. As a step further, I also believe the Holy Spirit continues to inspire us and others to write, record and speak texts that allow us to conceptualize God in a more active way via music, books, audiobooks, videos, concerts, sermons, messages, etc.
Amanda, I really appreciated how you named both the unity and tension in the biblical witness—that balance feels really true to Wogaman and for me, as well
Your Ellison response was also really clear. I liked how you named the harm caused by certain theological frameworks and then pointed toward the possibility of repair through better theology. That felt hopeful without ignoring the reality of harm.
Thank you.
Deborah
M. Cross
Introduction to
Christian Ethics
Dr. Lisa Asedillo
Lesson 4, Assign 1
Reflection
Wogaman’s approach of ethics as biblical legacy is that the Bible provides a foundational code that can be adopted to all. His view is that from the foundational views of the the Bible, God’s character and His love toward mankind is revealed. He believes the Bible provides the legacy by which we can live and thrive successfully. If we can glean the moral story of scripture rather than the letter of the law, then we will see and understand God, our Father and Creator.
Ellison says theology isn’t a set of rules about sex but that what the Bible does provide the moral lens through which sex is viewed. I find his statement that, “Sexuality is a social issue.” in that, “,,,the way we talk about sex, sexuality, ad sexual ethics can lead to justice or injustice.” To me that would lead to how we see, perceive and experience sex being a gauge of basic humanity. A kind of “do unto others..). In the small window view, sex is power so how we wield it depends on our moral compass.
As to the enduring influences of Biblical ethics, I believe in the principles of the Bible rather than the letter of the law. That being said, just as the principles of science endure, are universal and irrefutable,, so are the ethics outlines in the Bible.
Ellison doesn’t separate sexual ethics as a different category but applies the same code to all topics. He believes sexual ethics is folded into the same responsible and justice oriented moral codes and is key in discerning the break of rules and abuse of power.
How we perceive God greatly influences our everyday thoughts and actions. Because I believe in a loving God Who wants relationship and fellowship with me and orders my steps, the way I live and treat others flows from that relationship. A skewed view of God could lead to a skewed moral code.
1. How does Wogaman characterize the biblical legacy of Christian ethics? What are its enduring influences?
2. What role does theology play in shaping sexual ethics, according to Ellison? How might this apply to other ethical domains?
3. In what ways does your conception of God inform your ethical reasoning? How might this differ for others in the cohort?
Katherine Whitney
CE Assignment 4, part 1
For Wogaman, the Bible is the most important source for Christian moral thought, and God is the source of moral wisdom and judgement. The Bible has multiple theologies, according to Wogaman, and multiple ethical perspectives. There are tensions within the Bible between, for example, revelation and reason; materialism and spirituality, universalism and group identity to name a few. Wogaman states that our understanding of God shapes how we define what is right and wrong and that our conceptions of God are often shaped by these tensions. Wogaman envisions Christian ethics as a dynamic process of discernment rather than a rigid set of rules.
In order to tackle the issue of sexual ethics, Ellison begins with our personal relationship with God and asserts that how we view Christian ethics depends on how we view God. Ellison asks, Is God an authority figure who polices our bodies and our desires? Or is God a source of liberation? What kind of God are we reflecting when we approach our ethical process? He highlights that we Americans have a particularly difficult time talking about sex and sexuality and that causes harm. Theology gives us a way into these difficult conversations about sexual injustice by beginning with how we frame our conception of God and ultimately giving us an appropriate language for the conversation
My conception of God runs towards a god of love, justice and liberation. I have backed my way into my understanding of God not through scripture but through a notion of love and spirit existing in the world. I imagine some—probably not in this cohort—might find comfort in a judgmental God who gives them clear direction without the need to ask questions. Those on the margins, however might feel alienated by this sort of God.
M. Cross
Introduction to
Christian Ethics
Dr. Lisa Asedillo
Lesson 4, Assign 1
Reflection
Wogaman’s approach of ethics as biblical legacy is that the Bible provides a foundational code that can be adopted to all. His view is that from the foundational views of the the Bible, God’s character and His love toward mankind is revealed. He believes the Bible provides the legacy by which we can live and thrive successfully. If we can glean the moral story of scripture rather than the letter of the law, then we will see and understand God, our Father and Creator.
Ellison says theology isn’t a set of rules about sex but that what the Bible does provide the moral lens through which sex is viewed. I find his statement that, “Sexuality is a social issue.” in that, “,,,the way we talk about sex, sexuality, ad sexual ethics can lead to justice or injustice.” To me that would lead to how we see, perceive and experience sex being a gauge of basic humanity. A kind of “do unto others..). In the small window view, sex is power so how we wield it depends on our moral compass.
As to the enduring influences of Biblical ethics, I believe in the principles of the Bible rather than the letter of the law. That being said, just as the principles of science endure, are universal and irrefutable,, so are the ethics outlines in the Bible.
Ellison doesn’t separate sexual ethics as a different category but applies the same code to all topics. He believes sexual ethics is folded into the same responsible and justice oriented moral codes and is key in discerning the break of rules and abuse of power.
How we perceive God greatly influences our everyday thoughts and actions. Because I believe in a loving God Who wants relationship and fellowship with me and orders my steps, the way I live and treat others flows from that relationship. A skewed view of God could lead to a skewed moral code.
Shiree Dyson
Reflection Questions
How does Wogaman characterize the biblical legacy of Christian ethics? What are its enduring influences?
Wogaman treats the Bible as a living argument with itself. Diverse theologies in tension, not a moral rulebook. His six tensions are not problems to solve but the actual terrain where Christian ethical thinking happens. The enduring influence is that every generation has to wrestle with the same unresolved conflicts, which keep the tradition honest and prevent it from hardening.
What role does theology play in shaping sexual ethics, according to Ellison? How might this apply to other ethical domains?
Ellison argues that your image of God is never neutral. It either authorizes harm or demands accountability. A punitive God produces ethics that control bodies, A liberating God produces ethics that protect them. You can apply that same test to how congregations approach race, poverty, gender identity or disability. The theology underneath always reveals whose flourishing actually matters.
In what ways does your conception of God inform your ethical reasoning? How might this differ for others in the cohort?
My spiritual journey through multiple traditions means I don’t hold any single theological frame lightly. I tend to ask what healing requires before I ask which doctrine applies. I would say my approach is a more grief informed, liberation-rooted ethic. A fellow cohort member might start with Scripture and then work toward application of the word, where as I start with the wound and work backward to God.
Deborah Anderson
1. How does Wogaman characterize the biblical legacy of Christian ethics? What are its enduring influences?
Wogaman characterizes the biblical legacy as a story-shaped, relational ethic centered on covenant, justice, and love, whose enduring influence is seen in its call to communal responsibility, prophetic justice, Christ-like love, and hope in God’s transforming reign.
What strikes me most his description is that ethics is not first about rules, but about relationship—of a God who is deeply involved with humanity—calling us into covenant, to love, and toward justice and mercy. At the same time, Jesus’ embodiment of love brings a needed tenderness to that call. The biblical legacy doesn’t separate justice from compassion; it holds them together. For me, that means Christian ethics is not abstract or distant—it is lived, relational, and often messy. It is about becoming people whose lives reflect the love and justice of God in real and tangible ways.
2. What role does theology play in shaping sexual ethics, according to Ellison? How might this apply to other ethical domains?
What I find myself returning to in Ellison’s work is the reminder that theology is never abstract—it always takes shape in real lives, real bodies, and real relationships. I can’t separate what we say about God from how we treat one another. I have seen how theology, when unexamined, can be used to limit, exclude, or even silence. And that makes me pause and ask whether what we are reflecting is truly the heart of the Gospel.
Ellison’s call to center mutuality and justice resonates deeply with me, especially in light of the spaces where I have walked alongside women who have experienced harm. It challenges the idea that ethics is simply about maintaining order or preserving tradition. Instead, it presses me to ask harder questions: Do our relationships reflect dignity? Do the systems we participate in honor the full humanity of others? Are we living in ways that actually embody care?
What stays with me most is how this extends far beyond sexual ethics. If theology can be used to justify inequality in one area, it can do so in others as well. I feel the weight of that. It is sobering to realize how easily harm can be perpetuated in God’s name. And yet, there is also hope in that realization—that theology can be reclaimed, reshaped, and lived out as a force for healing, justice, and liberation.
For me, this reinforces that ethics is not just about right belief, but about right relationship. It is about living in a way that reflects the kind of God I have come to trust—a God whose love is expansive, whose justice is active, and whose presence calls us to embody that same love in the world.
3.In what ways does your conception of God inform your ethical reasoning? How might this differ for others in the cohort?
God is relational--rooted in love, justice, and presence and as revealed in Jesus, God is compassionate, inclusive, and attentive to those on the margins. I trust in a God who sees each person as beloved, and that shapes how I understand human dignity.
At the same time, I know this image of God has been shaped by my own life. Experiences of vulnerability, struggle, and walking alongside others in pain have made a distant or punitive God feel insufficient to me. Instead, I have come to trust in a God who is present in suffering and who calls us toward justice and compassion. My theology has been formed not only by Scripture and tradition, but also by lived experience.
I also recognize that others, shaped by different social locations, may encounter God differently. As a white woman, I am aware that my experience includes forms of privilege that can make injustice easier to miss. Many of my colleagues, particularly those from communities of color, bring perspectives shaped by struggle, resilience, and resistance. Their insights continue to challenge and deepen my own understanding, reminding me that ethical reflection is not just personal, but something we do together.
Christian Ethics - Week 4 - Reflection - Ogundipe
- How does Wogaman characterize the biblical legacy of Christian ethics? What are its enduring influences?
- What role does theology play in shaping sexual ethics, according to Ellison? How might this apply to other ethical domains?
- In what ways does your conception of God inform your ethical reasoning? How might this differ for others in the cohort?
1
Wogaman characterizes the biblical legacy of Christian ethics as one filled with “tensions”. Wogaman highlights various tensions, between: 1) revelation and reason, 2) materialism and spirituality, 3) universalism and group identity, 4) grace and law, 5) love and force, 6) status and equality. In essence, these so-called “tensions” are what makes God awesome and marvelous. In these tensions, it should become clear exactly why God is so worthy of praise, as they reveal our inability to effectively transcend dualistic thinking. Even when we are able to conceive of non-dualistic thinking where do we draw the line? Is a line even to be drawn? If one sees this clearly their knees shall bow.
2
Ellison’s work is very powerful and connects Christian and more broadly religious/spiritual ethics to sexuality. Why make this connection? Well for one because it is connected, and secondly because sexuality is one of the areas where ethics are connected most innocuously and most deeply. Ethical norms around sexuality are almost taken as sacrosanct. Our blindness here (willful or otherwise) makes it one of the most damaging areas of religious ethics. Hence, the question, “why do we have to keep talking about sex?” We must talk about it until we see the biases that we have brought to the topic of sexuality and until we are moved to make sure that our ethics address and liberates all in regards to sexuality and any other ethical domain that has become so calcified in our minds that we have become numb or oblivious to harm caused.
3
I am not sure about the ways that difference in my conception of God may inform differences in ethical reasoning between members of the cohort and myself. In Exodus 33:20 it is written that God told Moses, "you cannot see my face; for one shall not see me and live." Did Jacob see God’s face after struggling through the night? Was seeing Jesus in the flesh seeing God?
I do not believe that I am able to conceive God with any fidelity to what is true. I do believe that I am able to encounter the working of God. But for me to claim to be worthy to see God, and to claim to be able to fully conceive God is a bridge too far for me. The importance of this in terms of my ethical reasoning is that I start and end from the position that any ethical reasoning that I am able to muster is always incomplete.
Ethical thought is necessary for people of faith, it has been critical for Christians in the past and will continue to be so in the present and into the future. And, we can never arrive at the perfect ethics. The penultimate ethics for us is relationship with God. We can and should define ethical positions, but we should also remember that the purest form of ethics emerges out of relationship with God in living our lives. Such an ethics goes beyond the dualistic.
Leonard Bailey
Reflective Questions: Christian Ethics and God
3/26/26
For me, Wogaman is basically saying the Bible shapes Christian ethics in a big way, but it’s not simple or one-sided. There’s a lot of tension in it—like grace vs. law, love vs. power, equality vs. hierarchy. So it’s not just about grabbing one verse and calling it a day. The real influence is that it keeps pushing us to think about justice, love, and how we treat people, but we still have to wrestle with what it all means in real life.
With Ellison, theology really sets the tone for how people think about sexual ethics. Like, if your view of God is more about control and rules, then your ethics are gonna be strict and focused on what people shouldn’t do. But if your view of God is more about justice, dignity, and relationships, then you start asking different questions—like is there respect, is there harm, is there fairness? And honestly, that doesn’t just apply to sex—it carries over into everything else too, like how you think about poverty, race, or even climate issues.
For me personally, how I see God definitely shapes how I think through stuff. I don’t really see God as someone just waiting to judge people. I think of God more as just and compassionate, especially toward people who get overlooked. So when I think about ethics, I’m usually asking: who’s being affected, who’s being treated unfairly, and what would it look like to actually show love here? I know other people might see God more in terms of rules or order, so they might come to different conclusions. But yeah, how you picture God really does shape how you see right and wrong.