Feminism and Christian Ethics (New Studies in Christian Ethics)

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Summary: An Feminist Appraisal of Christian and Philosophical Ethics
Review: Feminism has been concerned with the amelioration and elimination of notions related to the subordination of women in society and the church, both of which have historically served to legitimate violence against women. This concern has been shared by both secular and Christian feminists. Susan Frank Parsons's treatment of Christian Ethics and its relationship to feminism is an attempt to bridge a chasm between secular and Christian ethicists and feminists. Her concern is theological, although she draws from secular and humanist thinkers. She laments the call by many,in society and academia, to abandon the procurement of a common ground between three differing positions (ideological and methodological in nature). These positions are post Enlightenment liberalism, postmodern social construction thinking, and gender differentiating naturalism. She claims that in our pluralistic world, these and other ideological positions are in conflict and cannot agree on social matters, i.e. abortion. There also exists a misguided pessimism related to our inablility to come to any consensus on any social matter. Parson's work is impressive for a number of reasons. First, she attempts to recover the contributions of feminist ethicists to moral theory. Secondly, she points out that feminism is not contrary to traditional Christian ethics/theology. Lastly, Parsons attempts to define feminism, a herculean task given the diversity of expressions. She defines feminism in an attempt to create the proverbial patchwork quilt "for the cluster of frayed edges." Her astute definition serves a twofold purpose; defining feminism, and delineating the task of feminists. "A feminist is one who takes most seriously the practical concernes of women's lives, the analysis and the critique of these conditions of life, and the ways in which women's lives may become more fulfilling" (p.8). Susan Frank Parsons points out that contemporary feminism has developed out of liberal Enlightenment era ideals. Protestant ethics shares many of the assumptions of the liberal approach to moral reasoning. Frank Parsons points to three liberal assumptions which have carried into 20th century philosophical/theological discussions: (1) through reason moral principles can be known; (2) the rational capacity present in all people; (3) the importance of individual autonomy. After examining the weaknesses of the liberal project, she attempts to examine the second ethical model, social construction. This position is best summarized in a quote from Simone De Beauvoir's "The Second Sex"; "One is not born, but rather becomes, a woman." This position is born out of the recognition that the liberal Enlightenment project did not take into account the experience of women. The naturalist paradigm focuses on a set of interconnected assumptions: "that women and men are by nature fundamentally different, that a distinctive psychological development attaches to each, that the social roles within the family and the wider society are determined by theese differences" (p. 124). The last section of the book, roughly the last three chapters, provide a synthesis of the three paradigms by pointing out convergences in three areas of common interest: universalism, the emphasis on community, and the possibility of a gender sensitive natural law ethic. Frank Parsons believes that the three paradigms overlap, and that the most productive pedagogical approach would not be to accept one paradigm over the others. This approach is useful for Christian ethics and theology because it identifies a common ground. Parsons points this out in an inciteful quote: "The same paradigms which are used in contemporary feminism are also to be found amongst Christian ethicists as they too search for moral understanding" (p. 177). Frank Parson's work serves as a good introduction to feminist and traditional theological and philosophical moral theory. It also attempts to reconcile traditions that are considered to be in conflict. The book is ambitious and comes very close to completing its appointed thesis, yet it suffers from an inablity to truely and adequately discuss important theorists in the field of ethics. Nevertheless, this is a valuable book for those interested in Christian theology, ethics, and feminist theory.