Beyond Virtue Ethics: A Contemporary Ethic of Ancient Spiritual Struggle is delightfully disruptive and a welcome incursion from the Eastern Christian front into the largely Western realm of moral theology and philosophy. In it, author Stephen Meawad seeks to address the theoretical fragmentation brought about by modern moral philosophies by returning to Orthodox Christian spirituality. Meawad situates his book by highlighting the disarray in modern moral philosophy, where deontology, utilitarianism, and virtue ethics clash without resolution. He critiques modern virtue ethics for its alignment with contemporary sensibilities, arguing that it has become too relativistic. He suggests that spiritual struggle, rooted in ancient Christian practices and teachings, provides a more coherent and transformative approach to ethics.
Chapter 1 establishes that Orthodox Christian ethics (OCE) is inherently different from other ethical systems because it integrates spirituality with ethical reasoning. In Orthodox Christianity, ethics is not a standalone discipline but an essential part of one’s spiritual journey toward union with God. This journey involves continuous spiritual struggle (askesis) and is marked by persistence, humility, and perpetual progress (epektasis). OCE also refuses to compartmentalize different aspects of life, viewing ethical behavior, spiritual practices, and theology as interconnected. Similarly, in Orthodox Christianity, virtues are not ends in themselves but markers of one’s spiritual journey towards God. This perspective challenges modern virtue ethics, which tends to focus on individual improvement rather than a theologically grounded life aimed at communion with God.
Chapter 2 presents spiritual struggle as central to OCE. It is a holistic endeavor that involves all aspects of human existence—physical, emotional, intellectual, and spiritual. Unlike modern interpretations that view spiritual struggles as conflicts to be resolved, OCE sees spiritual struggle as an ongoing, necessary effort to attain deeper knowledge of and intimacy with God. The chapter identifies three origins of spiritual struggle: (1) overcoming base desires and bodily passions, (2) resisting external oppression, and (3) a purgative encounter with God. These struggles are essential for spiritual growth and the acquisition of virtue, as they allow individuals to align themselves more closely with God’s will.
Chapter 3 explores Gregory of Nyssa’s understanding of perpetual spiritual progress. This tripartite model begins with detachment from bodily desires, moves towards increasing similitude with God, and culminates in mystical union with God beyond human understanding. Gregory emphasizes that spiritual progress is nonlinear and dynamic, acknowledging that individuals may encounter struggles and regressions at any point in their journey. Ascetic practices such as fasting, prayer, and contemplation serve as tools for spiritual progress. They discipline the body and soul, aligning them with God’s will, transforming them into a vessel for God’s presence. Asceticism, here, is not limited to monastic life but applies to all Christians, encouraging them to cultivate virtues like humility, self-control, and love for others.
The highlight of chapter 4 is the third stage of Godward spiritual struggle. Through liturgical participation, personal discipline, and the pursuit of virtue, the believer progresses toward divine union and spiritual fulfillment. This stage emphasizes the transformative power of liturgy and asceticism, which extends beyond monastic life and becomes relevant for all believers seeking to align themselves with God's will.
Chapter 5 explores sacred reading as another tool for spiritual transformation. It outlines three stages of engaging with Scripture: intellectual study, prayerful reading, and full immersion into God’s word. Sacred reading is seen as a process which guides the reader toward deeper spiritual and ethical transformation. In the final stage, Scripture becomes inseparable from the reader’s thoughts and actions, transforming them into a new creation. The reader is encouraged to engage with Scripture within the Christian community, fostering humility, avoiding misinterpretation, and ensuring that the practice is grounded in love and truth.
Chapter 6 discusses the relationship between theory and practice in Christian ethics, highlighting the inevitable tensions between universalism and particularism. While Christian ethics offers universal principles grounded in God’s eternal nature, it also remains particular to the Christian tradition, especially in its emphasis on the centrality of Christ. The chapter also addresses the potential misunderstanding of asceticism, clarifying that it is meant to elevate, not devalue, the body in its journey toward intimacy with God. The chapter concludes by acknowledging that there is no absolute way to measure the transformation of individuals following this ethical model.
Beyond Virtue Ethics offers many strong contributions. Meawad’s use of Patristic literature and Orthodox Christian practices provides a deep historical and theological foundation for the ethical model presented. This integration of spiritual practice, ethical growth, and theology effectively bridges the gap between theory and lived experience, fulfilling the book’s objective of demonstrating how ancient practices remain relevant in contemporary Christian ethics.
Meawad also excels in making spiritual struggle practical for modern readers. By applying the stages of detachment, virtue acquisition, and union with God to everyday Christian practices, the book presents a holistic view of how ethics can be embodied in a believer's life. Moreover, the emphasis on continuous, non-linear growth in virtue is particularly resonant for those who may struggle with moral perfectionism, offering a more realistic and compassionate approach to spiritual and ethical development.
The book suffers a few limitations, however. Meawad acknowledges the tension between universalism and particularism in his proposal, but the resolution is not entirely satisfying. The particularism of Christian virtue ethics—especially its grounding in the figure of Christ—makes the ethical system somewhat exclusive, and the book’s heavy reliance on Orthodox Christian theology may limit its appeal to a wider audience. While Meawad makes a strong case for the relevance of Christian ethics to broader virtue ethics discussions, the deep theological grounding in Christ as the end goal of spiritual struggle may feel less relevant to non-Christian or secular readers. This is not a flaw, but it does make the book less resonant outside the Christian context. For everyone else, Meawad’s Beyond Virtue Ethics makes for a valuable read.
Rodrigue Constantin is an independent scholar.
Rodrigue Constantin
Date Of Review:
November 2, 2024
