With global connectivity and digital relationships, the question of how we determine our moral responsibilities to those near and far has become increasingly urgent. The “ethics of proximity” addresses this very issue, challenging Christians to consider how physical, relational, and even digital closeness shapes our obligations to others. This exploration of the ethics of proximity draws on biblical foundations, philosophical insights, and contemporary Christian ethical thought, offering a framework for those seeking to live out their faith in a complex world.
Biblical Foundations: From Neighbor to Stranger
Scripture provides for understanding the ethics of proximity. In the Old Testament, moral obligations are often structured around familial and communal ties. The laws of ancient Israel, such as those concerning the care of widows, orphans, and strangers, reflect a hierarchy of responsibility that begins with one’s family and extends outward to the broader community (Exodus 22:21-24; Leviticus 19:9-18). The prophetic tradition, however, pushes these boundaries, calling for justice and compassion that reach beyond immediate kin to include the marginalized and oppressed (Isaiah 1:17; Micah 6:8) (Williams 1968).
The New Testament radically expands this vision. Christ’s parable of the Good Samaritan (Luke 10:25-37) redefines “neighbor” not as someone who is physically or socially close, but as anyone in need, regardless of background or proximity. This teaching challenges believers to transcend traditional boundaries and to see every person as worthy of compassion and justice (Stassen and Gushee 2016). Paul further develops this ethic, describing the church as a body in which each member is responsible for the well-being of others, thus emphasizing a spiritual and communal proximity that can override physical distance (1 Corinthians 12:12-27) (Bloomquist 2009).
Philosophical and Theological Insights: Encounter and Responsibility
Philosopher Emmanuel Levinas offers a perspective on the ethics of proximity, arguing that ethical responsibility arises most powerfully in face-to-face encounters with others. For Levinas, the presence of another person—especially one who is vulnerable—demands a response that precedes any abstract moral calculation. This “asymmetrical” relationship means that our obligation to others is not based on reciprocity or mutual benefit, but on the sheer fact of their presence and need (Levinas 1985). Such a view resonates deeply with Christian teachings on neighbor love, as it calls believers to prioritize concrete acts of care over distant or theoretical commitments (Logstrup 1997).
The ethics of proximity also aligns with the “ethics of care,” a framework that emphasizes the moral significance of relationships and attentiveness to the needs of those around us. Both approaches critique ethical systems that prioritize universal rules at the expense of personal engagement, insisting that genuine moral action is rooted in the particularities of lived experience and community (Held 2006).
Proximity, Social Justice, and Community Engagement
For Christians , the ethics of proximity is inseparable from the pursuit of justice and community engagement. Daniel Day Williams argues that love, as understood in Christian ethics, is not merely an abstract ideal but is realized in the pursuit of justice and reconciliation within society (Williams 1968). The Scriptural command to “love your neighbor as yourself” (Leviticus 19:18; Matthew 22:39) is thus not limited to personal relationships but extends to advocacy for the marginalized and the transformation of unjust structures (Stassen and Gushee 2016).
Civic engagement at the neighborhood level—whether through volunteering, activism, or simply building relationships—embodies the ethics of proximity by addressing the needs of those closest to us while also recognizing our interconnectedness with the wider world. In this way, proximity becomes both a starting point and a testing ground for broader commitments to justice and compassion (Bloomquist 2009).
Proximity in a Digital Age
The rise of digital technology and social media has complicated traditional notions of proximity. While physical closeness once defined our primary moral obligations, virtual interactions now create new forms of relational proximity that can be just as ethically significant. Online communities, for example, can foster genuine care and support, but they also raise questions about privacy, authenticity, and the limits of our responsibility (Buchanan and Zimmer 2021). For Christians, navigating these digital spaces requires a renewed attentiveness to the needs of others, a commitment to respectful engagement, and a willingness to extend neighbor love beyond physical boundaries.
Conclusion
The ethics of proximity challenges Christians—especially those in the digital, globalized world—to rethink how we define and prioritize our moral responsibilities. Rooted in Scripture, enriched by philosophical reflection, and oriented toward justice and community, this ethic calls us to respond to the needs of those both near and far, in person and online. Ultimately, it is an invitation to embody the radical love of Christ in every sphere of our lives.
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References
- Bloomquist, Karen L., ed. 2009. Transformative Theological Perspectives. Minneapolis: Fortress Press.
- Buchanan, Elizabeth A., and Michael Zimmer. 2021. “Internet Research Ethics.” In The Stanford Encyclopedia of Philosophy, edited by Edward N. Zalta. https://plato.stanford.edu/archives/sum2021/entries/ethics-internet-research/.
- Held, Virginia. 2006. The Ethics of Care: Personal, Political, and Global. Oxford: Oxford University Press.
- Levinas, Emmanuel. 1985. Ethics and Infinity: Conversations with Philippe Nemo. Pittsburgh: Duquesne University Press.
- Logstrup, Knud E. 1997. The Ethical Demand. Notre Dame: University of Notre Dame Press.
- Stassen, Glen H., and David P. Gushee. 2016. Kingdom Ethics: Following Jesus in Contemporary Context. 2nd ed. Grand Rapids: Eerdmans.
- Williams, Daniel Day. 1968. The Spirit and the Forms of Love. New York: Harper & Row.
