1.

Background of Joseph Fletcher

Joseph Fletcher was an American professor, theologian, and ethicist who lived from 1905 to
1991. He became very well known in the 20th century for promoting a new way of thinking
about ethics called Situation Ethics. He is best known for developing the ethical theory called
Situation Ethics. Fletcher studied at West Virginia University and later taught at Harvard
University and the University of Virginia. He was ordained as an Episcopal priest and was
deeply involved in Christian moral thinking. He believed that Christian ethics should focus on
love and the needs of each situation, rather than strict rules. His work had a big impact on
modern Christian ethics, especially in the areas of medical and social issues.

2. His Famous Book

One of Fletcher’s most important and well-known books is “Situation Ethics: The New
Morality”, published in 1966. In this book, Fletcher presents his theory of situation ethics,
which teaches that love is the only absolute rule in Christian morality. He argued that moral
decisions should be based on what is the most loving thing to do in a specific situation. This
book challenged traditional legalistic thinking and became very influential in both Christian
theology and ethical discussions, especially on topics like abortion, euthanasia, and bioethics.

3. Joseph Fletcher’s Teaching on Ethics

Joseph Fletcher’s ethical theory is called “Situation Ethics”. It is a Christian approach to ethics
that says love is the highest rule, and every moral decision should be based on what love
demands in each situation. His teachings can be understood through the following key points:

3.1 Love is intrinsically good

The assertion that love is intrinsically good implies that love is good in itself and cannot be
anything but good. This is because, to Fletcher, there is no situation in which love can become
bad. This is grounded on the assumption that the law of love has no exception. This particular
proposition outlines the fact that according to situation ethics, agape love is good in itself and
without the application of love an action can neither be described as good or evil. An action
can only be described as good or evil depending on the circumstances and consequences. This
proposition explains that agape love shows purity.

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3.2 Love is a moral truth

Situation ethics recognizes many other moral norms, but none of them is absolutely true,
except love. None of the ethical theories like utilitarianism, Kantianism, egoism, among others
are binding in all situations except love. This particular proposition is derived from the New
Testament when Jesus replaced the Torah (Jewish holy book) with the principle agape. Jesus
put this into practice when he made the decision to heal a sick person on the Sabbath day. This
rejected the obligation that one must rest on the Sabbath day, showing that the Ten
Commandments are not absolute and can be broken when love demands it. Therefore, this
proposition says that love should replace any moral code, religious or state law. As such, the
only moral truth that should guide a moral agent towards attaining moral significant
consequences which brings about more happiness and good consequences is love.

3.3 Love and Justice are identical

A moral agent cannot claim to love a person while at the same time being unjust to him. Love
goes beyond the demand of Justice. Justice is the minimum requirement of love. This principle
simply states that love and justice are inseparable.16 As such, love is the same as justice. In
other words, when there is love, there is justice. This further implies that a moral action
grounded on the principle of love brings about justice which is fair distribution of resources,
duties, opportunities, and so on among all parties concerned. This is also practically saying that
an action which does not promote equal opportunities among the people should be discarded.
In other words, if a society is built on the principle of love proclaimed by Fletcher, such a
society will not experience backwardness, unequal opportunities and uneven distribution of
goods and services. In short, when there is love, there is justice. Put otherwise, love leads to
justice.

3.4 Agape love is selfless love

Love is much more than just a like. Love goes beyond liking. In other words, this is repeating
one of the Ten Commandments “Love thy neighbour”. They both mean the same thing; both
are referring to the principle of agape which is unconditional love rather than sentimental or
erotic. It refers to the desire to do a good deed or bring something positive to someone else ‘s
life. For example, just smiling at the bus driver in the morning could be seen as a good deed
because you may cheer up an otherwise taken for granted member of our community. Agape
love includes acts such as deeds which are done by a person and yet he/she expects nothing in
return. This particular proposition really sums up the whole of the theory of Situation Ethics.

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3.5 Love justifies its means

Joseph Fletcher believes that the end satisfies its means, if the end is love. Once the end is
loving any means employed to achieve it is justified. This proposition outlines the fact that
Situation ethics is a teleological approach to ethics. This means that the bearer of a moral
dilemma should not act before they have thought of the consequence certain actions may have.
In the case of Situation Ethics an action would not be taken unless its consequence was the
most loving outcome. Put differently, only consequence matters in an action.

3.6 Moral behaviour should assume all situations are unique

Joseph Fletcher taught that love should guide our actions depending on the situation. He
believed that no rule is absolute, and every case must be handled with care and compassion.
For example, in the Bible, adultery was a serious crime, and the punishment was death by
stoning. But when a woman was caught in adultery, Jesus told the people that only the one
without sin should throw the first stone. No one did, and the woman was saved. This shows
that love and mercy are more important than strict rules. Fletcher believed that each situation
is unique, and what may be right in one case could be wrong in another. Therefore, situations
decide if an action is right or wrong. He also said that love is always good, love is justice, and
love brings the greatest good. The goal is not just to follow rules, but to act with love in every
moment.

3.7 Four Presumptions of Situation Ethics

Fletcher identifies four presumptions or what some scholars refer to as the four working
principles of situation ethics. The presumptions are: pragmatism, relativism, positivism, and
personalism. These presumptions according to Fletcher are the fundamental basis of situation
ethics.

3.7.1 Pragmatism

This is a movement in philosophy founded by C. S. Peirce and William James and marked by
the doctrines that the meaning of conceptions is to be sought in their practical bearings, that
the function of thought is to guide action, and that truth is pre-eminently to be tested by the
practical consequences of belief. In relation to situation ethics, it demands that a proposed
course of action should work, and that its success or failure should be judged according to the
principle. Put differently, situation ethics is pragmatic in the sense that it insists on the

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workability of any principle in practice. Any principle which turns out to be unrealistic and
impracticable in practice is rejected.

3.7.2 Relativism

This is a doctrine that emphasizes the importance of the context of inquiry in a particular
question. In relation to situation ethics, it rejects any absolute moral theory.It maintains that
moral rightness or moral wrongness of an action is relative; it all depends on the situation.
What is good in one situation is bad in another situation.

3.7.3 Positivism

This recognises the fact that love is the most important criterion of all. As such, it adopts the
empirical approach to moral decision making.

3.7.4 Personalism

This is a system of thought that maintains the primacy of the human or divine person on the
basis that reality has meaning only through the conscious mind. That is, it demands that people
should be put first. As such, situation ethics is preoccupied with the wellbeing of a moral agent.

3.5 Three Approaches to Moral Decision-Making

1. Legalism

Legalism is the approach that holds moral rules and laws as absolute. It teaches that these rules
must be followed at all times, in every situation, without question. Legalists focus more on
obeying the letter of the law rather than understanding the deeper meaning or purpose behind
it. Joseph Fletcher rejects legalism because he believes it forces people to follow rules blindly.
He argues that legalism ignores the role of love in moral decision-making and limits a person’s
ability to respond wisely to complex situations.

2. Antinomianism

Antinomianism is the opposite of legalism. It comes from the Greek words anti (against) and
nomos (law), meaning “against the law.” An antinomian believes there are no moral rules at all
and that a person is completely free to do whatever they choose in any situation. Fletcher
criticizes this approach as being too random and lawless. He says it leads to confusion because
it lacks any guiding principle. According to him, antinomianism results in chaotic decision-
making and cannot provide a reliable way to handle moral problems.

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3. Situationism

Situationism is Fletcher’s own approach and a middle way between legalism and
antinomianism. He teaches that love (agape) is the only absolute moral principle. All other
rules are helpful, but they are not binding if they go against love. A person using situation ethics
will consider the traditional moral rules but may choose to set them aside if love requires it.
For example, lying or stealing may be acceptable if it brings about the most loving result. In
this view, there is no fixed right or wrong action each moral choice depends on the situation.
Fletcher believes that situationism is the best way to make ethical decisions because it respects
both reason and compassion, while focusing on love as the highest good.

Bibliography

Fletcher, Joseph. Situation Ethics: The New Morality. Louisville, KY: Westminster John

Knox Press, 1966.

Fletcher, Joseph. Moral Responsibility: Situation Ethics at Work. London: SCM Press, 1967.

Childress, James F. Joseph Fletcher on Ethics: A Bibliographical Introduction. Chico, CA:

Scholars Press, 1982.

Meilaender, Gilbert. “Situation Ethics in Historical Context.” Modern Theology 4, no. 2

(1988): 131–146.

Singer, Peter. Practical Ethics. Cambridge: Cambridge University Press, 1993.

Articles

Gula, Richard M. “The Ethics of Joseph Fletcher: A Reappraisal.” Theological Studies 45, no.

2 (1984): 317–340.

Callahan, Daniel. “Situation Ethics Reconsidered.” Commonweal, vol. 87, no. 4 (1967): 97–

100.

Outka, Gene. “Love and Justice: The Moral Philosophy of Joseph Fletcher.” Journal of

Religious Ethics 5, no. 1 (1977): 93–110.