This thesis will discuss the ethical demands that are given by Stanley Hauerwas and William Schweiker in their theory about Christian ethics. The question at issue being discussed is which ethical demands to act good is revealed in Hauerwas and Schweikers understanding of Christian ethics and do they put a stronger demand on Christians to act good? This thesis finds out that both of them put some special ethical demands for Christians that are not the same as to other people. In their writing about the special claims for Christians, when it comes to moral behavior, they have their own way of understanding what these claims are. Hauerwas claims that Christians should act good because of Jesus Christ. To learn to be like him humans need to develop their virtues in a community of virtues. The church is the place where your person and character can develop in a certain way. This view is, according to this thesis, not reasonable in a world with global dynamics. Schweiker claims that the agent and his actions have a special relation and that humans as agents needs to take responsibility and use it as a moral imperative. For Christians responsibility gets more important because of their belief. Schweiker presents an ethic that is both reasonable and applicable to other worldviews in a world with global dynamics.

Technology has several advantages, but the growing fear is that the power of human beings over nature through technology is growing in an alarming rate so that, if not checked with a new ethics of responsibility, we may be heading to the destruction of nature and the annihilation of humanity. In response to this fear, Hans Jonas set a whole new debate into motion, both in Germany and America, when he argues (in his book entitled, The imperative of responsibility: In search of ethics for the technological age (1984) that the existing approaches to philosophical ethics, including theological ethics, are inadequate since they do not tackle the serious issues produced by the rapid expansion of modern technology. He then asserts that we must make a concerted effort to develop a theory of responsibility, so that humanity could be salvaged from future extinction. Whereas Jonas denies that religion could form the basis of a universal ethics of responsibility, Schweiker strives to prove him wrong by producing a Christian version of an ethics of responsibility from that of Jonas. Using Schweiker’s formulation of a Christian ethics of responsibility, this researcher aims at taking the debate to another level by engaging his Christian ethics of responsibility with African ethics to come out with an African Christian ethics of responsibility. The reason why we are formulating an African Christian ethics of responsibility is that if Africa is seen as the fastest growing Christian continent in the world, then formulating an African Christian ethics of responsibility is worthwhile since such an ethics addressing the negative impact of modern technology will be available and accessible to a substantial part of the world population. Although African and Christian in its point of departure, this ethics of responsibility claims to be universal in a normative sense of the word. It strives to provide moral guidance that should be heeded by everyone. This is because in our formulation, we will call Christians and non-Christians alike to emulate the altruistic love of Christ for the world as the core of an ethics of responsibility that is future-oriented. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Dogmatics and Christian Ethics / unrestricted