Professional Ethics Statement

Running head: PROFESSIONAL ETHICS STATEMENT 1

Professional Ethics Statement

Laura Robinson

Concordia Portland

PROFESSIONAL ETHICS STATEMENT 2

Professional Ethics Statement

Ethical guiding principles are not principles that are meant

to be dusty companions, rather they are meant to breathe life and

inform decisions people make. In studying ethics it quickly

becomes clear that there is no one statement that can cover all

of the range of issues that are confronted every day. Principles

are meant to be the needle pointing north, on the ethical,

compass at the very core of our being. Ethical decisions are

informed by peoples’ understanding of the ethics involve their

bodies, soul, mind, community, which are enacted every day in our

vocations.

Ethical

Foundations

A discussion of ethical foundations that inform my

decisions begins with looking at several theories of ethics. The


ethical framework which most closely aligns to my personal

beliefs is the “Divine Command” Theories (Hinman, 2006). This

allows a framework around which core ethical values can operate.

This theory states that what is ethical is what is commanded by

God. When God’s commands from the Bible are being followed then

behavior is considered ethical.

The ethics around which I build my life are a dynamic,

living, breathing interaction. Bonehoeffer’s (1995) views of the

coldness of the law the Pharisee’s were living under, are in

sense, the same ethics and law I would adhere to. It is taking

the cold law and allowing it to guide and inform life by adding

love and warmth to it. It is a daily, almost moment by moment

interaction with ethical standards at any given moment. It

involves checking a given standard against the Bible,

commentaries, and older Christians that are trustworthy. It is

definitely a process, not a static. It involves using my

Christian Reformed conservative upbringing and adding to that my

sense of understanding that I have wrestled with.


My framework, according to Brown University site, Ethical

Framework, is a “Virtue Framework” (Bonde & Firenze, 2013). In

the Virtue Framework, there is the attempt to identify the

character traits (either positive or negative) that might

motivate in a given situation. Individuals are concerned with

what kind of person they should be, and what our actions indicate

about character. Ethical behavior is defined as whatever a

virtuous person would do in a situation. The real test is if my

motivations align with the will of God. In a sense it is

emptying of self and allowing Him to guide. Even in situations of

total failure, I believe that if my goal is His will and if I am

totally honest and believe that is what I am doing, then He knows

my heart, and I can rest in that.

The key ethical character traits I adhere to are: 1.

Integrity: You are true to what you say. 2. Trustworthy: Are you

able to be relied upon? Is your word honorable? Finally, 3. The

Golden Rule.


“The Ethics of Conscience Theory” has played out in life

numerous times when I encounter situations where I hear the small

voice telling me that something isn’t “right”, or I shouldn’t be

engaging in some particular activity (Hinman, 2006). In “Ethical

Egotism” I am watchful for the “dying to self” (Mark 8:35) and in

the living for Christ (Hinman, 2006). “The Ethical Theory of

Duty” has also been operational in my life as I have grown up in

very ethical system and have had this applied to my life (Hinman,

2006). I believe that what I strive for is not doing something

“right” just because it’s “right” but because there is a Biblical

connection to it. “The Ethics of Rights” (Hinman, 2006) where

everyone has certain rights just because they are in the world is

important, but I tend to place more emphasis on it from the

reasoning of the Golden Rule, not just because of the fact

because you were born therefore you have these given rights. The

“Ethics of Justice” (Hinman, 2006) also is fraught with problems

due to its inconsistencies in the ways people are treated. Every


situation in life is different especially as lives have become

more and more complicated.

I believe it is vocational leadership that calls focus to

the importance of ethical practices. These would be leaders that

freely admit mistakes, hold all to accountability, and do their

best to model best ethical decisions and practices. This is

ethics in the workplace, and is putting the framework into

action. It is in a vocational setting that we use the ethics of

our bodies to be engaged in.

An Ethical Body

Ethics and ethical decisions are played out in a body

that is well cared for, so that the body may provide service in

the kingdom of God. Adequate nutrition, balanced diet, modest

dress, moderate living, etc. all factor in to ethically living

and caring for your body. At the core of ethical decision making

is the question: “am I responsibly using my body in a way that

will allow God to shine forth?” Or another “am I denying what I

want and allowing Him control?” We are to present ourselves a


holy, living sacrifice (Romans 12:1). As Willard (2003) says

“when Jesus taught about discipleship, he made it very clear that

one could not be the servant of the body and its demands and also

succeed in His course of training. This is the meaning of what He

said about denying ourselves, taking up our cross, and "losing

our life" for His sake.” In very simplistic terms, people may

want to live life on their own terms, (drugs, drinking, eating,

whatever) but when a life is turned over to Christ, the

individual loses control.

To be at its ethical best, the body should be at full

capacity to love and serve. This may differ for each person. For

example, Disability Advocate Joni Eareckson Tada, has been a

quadriplegic since the age of 17. Her body though laden with a

severe disability is still being used to its’ ethical best. She

also recognizes that part of her life is bound up with

suffering,” God really puts suffering front and center. He

doesn't get squeamish about it”(Brainyquote, n.d.). She is able


to recognize that although a body isn’t perfect, and there is

suffering involved, people are still able to serve.

The ethical view of body will influence vocational calling

as well communal living. Lives are rarely lived in isolation. Our

lives function only in community, and through community comes the

ability to live out Christianity. Palmer (1994) acknowledges that

we need to stay “connected to the community in which we find

life, for it understands that relationships are necessary if we

are to thrive” (p.33). This means that part of being an ethical

community member is that I am my brother’s keeper, encourager,

and sustainer, and that there is a responsibility for his ethical

body as well as my own. So, as community members there is need

to encourage a friend to stick to his diet, an office mate to

continue walking, and a friend to take her vitamins. There is no

part of this life that is not intricately woven into people,

their lives, and those communities.

Part of decision making is the understanding of how our

lives and bodies are affected by an ethical decision making


process. Living into Focus by Arthur Boers, prompts society to make

mindful decisions in the area of media usage. Society needs to be

conscious of how the use of television, movies, and computers can

quietly slip into mainstream life without conscientious thought.

Similarly, ethical considerations around the choice of foods, the

amount of exercise, or other alternatives that simply “slip in”

without thoughtful choice, needs to be paid attention to.

God created us as whole beings, with an integration of body,

mind, spirit and soul. To place the ethics of mind over the

ethics of the body is not God’s intention. Individuals must be

just as careful with the ethical intentions concerning the body,

as with ethical intentions around the mind or soul. We were

created as holistic beings, to serve God in all the areas of our

lives.

An Ethical Mind

In acknowledging our creation as holistically created

beings, and our charge to “… love the LORD your God with all your

heart and with all your soul and with all your might” (Deut. 6:5,


NIV); there is need to study the ethical principles around our

minds and have decision making principles applied to those areas

as well.

The connection between our minds and bodies needs to be a

well-planned, developed system that allows for each person to

clearly know and understand their values. As Willard (2003)

explained it “the spiritual side of the human being, Christian

and non-Christian alike, develops into the reality which it

becomes, for good or ill”(para.3 ). When there is a well-

developed ethical plan, then the body will automatically respond

at an ethical decision point. For example, there was a young girl

who sang at a professional basketball game. Obviously well-

rehearsed and excited to be singing in front of a stadium, she

came out to sing the National Anthem, and, forgot the words.

Maurice Cheeks (2003), coach of the Trail Blazers, immediately

without a moment’s hesitation stepped out, put his arm around

her, and began to help her by singing along. He had the entire

crowd joining in, and helped her complete the song. When ethical


values are firmly cemented and the knowledge of what you stand

for (mind) then the body will automatically and without

hesitation act in perfect harmony. We were designed to move and

react in perfect synchronization within all systems. Most

businesses’ leadership staff are generally more advanced in

years. Not because they can do the work better than someone else

younger, but because they have also had time to carefully work

through their value and belief system. Now these leaders are

better prepared to model. When they come into those decision

points in their careers, the mind has already decided and the

body follows.

Rationality plays a large part in our study of ethical

minds. We were created as creatures of reason. People should

understand their beliefs, and be able to explain them, and why

they believe them. At some point in life our beliefs shouldn’t

simply be the beliefs of our parents, ancestors, or ethnic group,

but each individual should be able to rationally discuss their

core values and ethics. Just as at some point young adults begin


to start their own households, as mentally young adults, part of

the process of the mind development must be in being able to

articulate our thoughts, beliefs and ethical perspectives.

Thoughts drive who we are and how we behave, it is imperative in

our mental development to formulate these ideas. The unity of

mind and body, melds all of our actions. If we believe in helping

our neighbor (true help, not just tossing ten dollars out the

window at a homeless person) then it actually means we have stop

our car, get out, interact, and develop relationships. As Willard

(2003) says about the transformation of our minds: “It is in our

thoughts that the first movements toward the renovation of the

heart occur. Thoughts are the place where we can and must begin

to change.” (para. 1) We need to be able to think and articulate

accurately by using our ethical minds. As Willard (2003) states

“What is thinking? It is the activity of searching out what must

be true, or cannot be true, in light of given facts or

assumptions. It extends the information we have and enables us to

see the larger picture, both clearly and wholly. It reveals


falseness, inaccuracy and error to those who wish to know. It is

a powerful gift of God to be used in the service of truth” (para.

18).

In allowing our bodies, minds, hearts, and souls to relate

as they were intended, we need to be mindful, of developing each

of these areas to our full potential, in our service to our

Creator. This means that we intentionally and rationally develop

our minds, and allow our predetermined ethical stance to guide

us. This happens minute by minute, hour by hour as thoughtful

decisions are played out in lives.

Ethical Soul

An ethical soul is more than our bodies, intellects, or

emotions. It is that ethereal part of ourselves that in the

Christian tradition is believed to be immortal. The Catechism of

the Catholic Church teaches that” ‘soul’ also refers to the

innermost aspect of man, that which is of greatest value in him,

that by which he is most especially in God's image: "soul"


signifies the spiritual principle in man” (Cathechism of the

Catholic Church).

Some characteristics of this ethereal part of ourselves are

as Palmer (2006) identifies: “Like a wild animal, the soul is

tough, resilient, resourceful, savvy, and self-sufficient: it

knows how to survive in hard places…” (Palmer, p58). He points

here to the resilient nature of soul or spirit. The soul, also a

home of our spiritual sides as mentioned by Willard “soul is here

defined as the hidden or 'spiritual' side of the person. It

includes an individual's thoughts and feelings, along with heart

or will, with its intents and choices. It also includes an

individual's bodily life and social relations, which, in their

inner meaning and nature, are just as 'hidden' as the thoughts

and feelings (Willard, 2006). Willard echoes the Catholic

Churches stance on the spirituality of the soul. We were created

as integrated beings, both body (dust of the earth) and soul

(breath of life). “Then the LORD God formed a man from the dust


of the ground and breathed into his nostrils the breath of life,

and the man became a living being”(Gen. 2:7).

Even though the soul or spirit is a hidden entity, there

still exists a strong pull and tug between it and our bodies. As

the apostle Paul noted concerning the duality of our natures, and

the constant fighting with our sinful nature “That which I would

not that I do” (Rom. 7:19). Our souls are constantly being

attacked and it behooves us to put on the full gospel armor.

Situations where the soul struggles are many in our modern lives.

There are many situations especially in technology related areas,

besides the pornographic sites which are damaging; that subtlety

(or overtly) slip in sexual innuendos. Unless sensitivity to

these innuendos is preserved they may entirely slip by, and may

even become acceptable and allowed. To allow for the ethics of

our souls, the spirit must constantly be on guard and vigilant.

An attitude where “turn my eyes away from worthless things”

(Ps.119:37) needs to held. Even in our worldly vocations the

propensity toward unethical acts is rampant. This may be because


even ethical people may not yet be congruent in their thought

and action beliefs. This battle rages every day, every minute

inside each person. It requires judgment calls continually. As

Palmer (2004) noted ”we are continually engaged in the evolution

of self and world—and we have the power to choose, moment by

moment, between that which gives life and that which deals death”

(Palmer, 2004, p. 48).

There are places where the soul is predisposed toward

unethical acts, but there are places that can be edifying to the

soul as well. Places such as a trustworthy friend’s home. Friends

are a source of edification or building of spirit, “by their

fruit you will recognize them” (Matt 7:16). Entire school

systems, churches, Bible studies, nature walks, quiet time, all

of these are potentially edifying times for the spirit. Even the

choice of books that you read can allow the soul to flourish. For

instance, someone offered me the book “Shades of Grey” and

although I was intrigued because I knew it was a popular book,

instead I chose “Falling Upward” by Richard Rohr about the soul


in the second half of life. The difference is that although I did

not choose the popular book, the one I did choose has been

continually feeding me even though it was over a year ago that I

read it. Soul edifying decisions have lasting value in our lives,

they allow for the connection to deepen between mind and body.

The soul or spirit is quiet, hidden and ethereal, but do

not take that to mean that the soul is weak or not resourceful.

The soul must be always on alert in the world to which we belong,

at the same time the balance to that is to find ways in which the

soul can renew and flourish.

The Ethics of Family and Community Care

Maintaining a balance ethically between family and

vocational life is a delicate line. It is a balance between

saying that family is first above work, yet when arriving home

with work that still needs to be accomplished, and emails to be

answered; it is a different message being sent. On emails in

general Boer says “email and other contemporary communication

forms displace and hollow out collegial relationships and


informal interactions, and then they leave us less prepared to

deal with each other when problems arise” (2012, p.115). If

family values are truly at the core of beliefs then parents need

to be careful about the message being sent to children. Borgman

(2006) echoes this when he say "Your home grounds your life most

immediately, and it's also the sphere of life where you have most

discretion and responsibility"(p.164).

As the role of family involves responsibility to core

purposes, so does the role played in vocations. Palmer suggests

that to sustain and align our responsibilities we need a “Circle

of Trust”. These are trustworthy people that will hold us for an

extended time period, in prayerful contemplation. This “Circle of

Trust” would be formed if there were a time we needed to search

for God’s will. These individuals would understand the situation

for which you are seeking clarification. "A circle of trust can

form wherever two or three are gathered—as long as those two or

three known how to create and protect a space for the soul”

(Palmer, 2004 p.63). This typically does not happen in work


situations, although if it did, if we were able to connect souls

to vocations amazing things could happen.

The role of culture also plays a function in vocational

life. Borgmann explains our culture in terms of commodification.

Borgmann identifies this as an economy detached from the moral

restraints of time, place, and community (2006, p. 158). Our

society has become rampant consumers of not only technology, but

of “stuff” as well. People have become so accustomed to running

to the grocery store for anything needed, that the sensation of

need is almost being entirely eliminated. Boers(2006) expounds on

this when he says, we want things in life that are: “easily,

uniformly, and immediately available” ( p.6). The authors: Boers

(2012), Bonhoeffer (1954), Borgmann (2006) and Palmer (2004),

agree that the fundamental issue with our cultural is that our

society is so outwardly focused, that as a society we are missing

out on the quiet, centering purposes that will direct life paths.

My personal ethical orientation is closely linked to my

communal and cultural background, as the beliefs that I have and


continue to uphold are very close to those of my community. For

example, I grew up in South California, in a small Dutch

community heavily populated with immigrants and those associated

with the Christian Reformed Church. My father was a Christian

School teacher for the same school system that was tied to this

particular denomination. We then moved up to Central California,

where again we lived in a small Dutch community, attended the

Christian School, and went to the same denominations’ Christian

Church. When I graduated, I moved to Michigan to attend Calvin

College which is a college also tied to the denomination. I was

fully and completely grounded in the ethic and ethical stance of

my community. That is not to say there wasn’t a time in life

where I needed to make those ethics mine, and make the decision

to either stand upon them or step off. Over the years, I have

accepted some of those doctrines and allowed others that didn’t

fit with my beliefs to drop. One thing I was afforded though was

a very strong ethical framework on which to make my decisions.

People need a firm foundation from which to build, and then allow


ethics and communal relationships to develop around this, and

enhance it. These ethical frameworks give a foundation, and build

across novel situations in where there is exposure to cross

cultural situations. Burleson echoes this sentiment when she says

“In order to know who you are, you most first understand where

you come from” (Burleson, 2015).

Humans are not all different “races”; rather all are parts

of the greater whole which is humanity. “Caucasians, Africans,

Asians, Indians, Arabs, and Jews are not different races.

Rather, they are different ethnicities of the human race” (Abba

A, Cummings D, Hawkins E, and Vest E, 2015).

Ethics play a strong role in connecting family and

community. In fact communities can come to be defined by the

ethical values they hold. That certain communities hold certain

ethical standards is not a bad thing when the community supports

individuals and allows them to find their own truth, with the

encouragement of the community.

Duties of Ethical Vocational


Most of our lives are spent at work and in work related

situations. We have an influence on the world, so it is important

that individuals develop a strong ethical framework from which to

vocationally serve. Our vocations are our calling from God. Just

as surely as a priest receives a call to go into the ministry, we

too have been called to serve. Bonhoeffer (1995) says “the

calling is the call of Jesus Christ to belong wholly to Him; it

is the laying claim to me by Christ at the place at which this

call has found me; it embraces work with things and relations

with persons” (p. 253). He goes on to say that all we accomplish

in the scope of work becomes part of our calling, and our

offering up to God. Markie (1994) echoes the fact that there is a

need to be ethical in the specifics of a teaching position, “we

have ethical obligations to our students, our colleagues, our

university, and in general to all those who join us in the

activity of higher education” (p.7).

The ethics of our body engages with our vocations in that

teachers and professors need energy to plan, develop and deliver


a classroom atmosphere that promotes and engages learners. Our

ethics of mind intersects with our vocations as Markie mentions”

the ethical dimension concerns how responsibly we use our

talents” (1994, p. 11).We have been blessed with talents of the

mind to be serving in a university setting, and we need to be

using those to best of our abilities. Finally, the ethics of our

soul interacts with our vocations by concentrating “in college

teaching…not on the basic teaching obligations that go with being

a professor, but on the ethical virtues that characterize an

ethically good teacher” (1994, p.13). These viewpoints on body,

soul, mind and community ultimately guide my decisions an

educator in today’s society.


References

Bonde, S. and Firenze P.2013. A Framework for Making Ethical

Decisions. Retrieved 1 9, 2015, from Brown University:

http://brown.edu/academics/science-and-technology-studies/fr

amework-making-ethical-decisions

Bonhoeffer, D. (1995). Ethics. (N. H. Smith, Trans.). New York, NY:

Touchstone.

Borgmann, A. (2006). Real American ethics: Taking responsibility for our country.

Chicago, IL: University of Chicago Press.

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Lanham, Maryland: Rowman & Littlefield Publishers, Inc.

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http://www.dwillard.org/articles/artview.asp?

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