Hasil untuk "Moral theology"

Valerio Aversano, Ellen Van Stichel

In recent decades, a novel right-wing nationalist and populist tendency has emerged on a global scale, frequently framing Christian identity as one of its central pillars. This article explores the relationship between right-wing populism and Christianity, by addressing how populism considers the role of religion on the one hand, and how Christianity position itself in relation to populism on the other hand, with a specific focus on Pope Francis’s social thought Although the relationship between right-wing populism and Christianity appears to be ambivalent, the response of Pope Francis, as elaborated in the encyclical _Fratelli Tutti_, is not. In the section entitled “A Better Kind of Politics,” the distinction between the “popular” and “populist leader” is employed as a hermeneutical tool to investigate current political developments. Furthermore, it enables us to respond to the allegation that Francis himself could be considered a populist, as some claim, referring to his alleged affinities with the political culture associated with Peronism. In his interpretation of the notion of political love as delineated in _Fratelli Tutti_, Francis leaves us with a legacy regarding the ethical response of Christians to populism, promoting instead a “culture of encounter” and a “better kind of politics.”

Karen Bullock

This chapter highlights the rationale informing the Declaration “Our Shared Responsibility to End Plastic Pollution, Protect Human Health, and Advance Social Justice for All,” which urges UN negotiators to incorporate provisions into the Treaty aimed at advancing human rights and protecting the vulnerable and the planet against plastic’s threats to human and planetary health.

Paweł Rabczyński

Rodzina chrześcijańska, oprócz wspólnoty parafialnej i seminarium duchownego, jest podstawowym środowiskiem rozpoznawania i kształtowania powołania kapłańskiego. Wychowuje i towarzyszy osobie powołanej na wszystkich etapach jej formacji. Postępująca w Polsce sekularyzacja, połączona z rosnącym indywidualizmem i relatywizmem, sprawia, że należy przypominać i propagować chrześcijański model rodziny. Zgodnie z zamysłem Bożym jest ona zbudowana na przymierzu małżeńskim, całożyciowej wspólnocie mężczyzny i kobiety, która prowadzi do zrodzenia i wychowania potomstwa. Odkrywanie i formowanie powołania kapłańskiego dziecka dokonuje się na drodze realizacji podstawowych zadań rodziny chrześcijańskiej, którymi są: tworzenie wspólnoty osób, służba życiu, udział w rozwoju społeczeństwa, uczestnictwo w życiu i posłannictwie Kościoła. W rodzinie dziecko uczy się wartości ludzkich i chrześcijańskich oraz doświadcza, że powołanie kapłańskie rodzi się z inicjatywy Boga i jest dziełem Jego miłości.

Benezer David Mwang'ombe

“Moral Theology” is theology in this narrower sense. It proceeds in the light of faith, with constant reference to Scripture and other authoritative expressions of the Church’s faith. “Interpretation” refers to systematic efforts to facilitate communication and overcome misunderstandings. This is where theology as we commonly understand it begins. The theological interpreter tries to find and state the true and full meaning of texts of Scripture and other authoritative expressions of the Church’s faith. This is the task of the part of theology called “positive theology”.

B. Green, M. Gaudet, Levi Checketts et al.

Mary Beth Ingham

This article emphasizes the particular contours that define the Franciscan theological paradigm as a distinct contribution to the discipline of Roman Catholic theology. Grounded in the lives of Francis and Clare of Assisi, the tradition unfolds as a Wisdom tradition, both christocentric and praxis-driven. A highly pastoral vision, Franciscan theology emphasizes the contingent particular (person and experience) and focuses on the dynamic of ongoing conversion in the life of the individual believer within the faith community. This article integrates major figures of the tradition within a thematic unfolding that frames the singularity of the Franciscan theological and pastoral paradigm, according to its trinitarian, christological, soteriological, ecclesiological, and sacramental aspects. Informed by wisdom texts, Franciscan theologians link salvation history to concrete human experience (praxis). Key crises surrounding Franciscan identity deepen the tradition, particularly the debates over poverty, divine foreknowledge, and human freedom. Apocalyptic visions of the fullest realization of the reign of God inform the deepening historical consciousness and ecclesiology of scholars throughout the tradition. Finally, the commitment to theology as a science of praxis (rather than theory) distinguishes this tradition from other major approaches (e.g. Thomistic) and finds significant echoes in contemporary theological reflection on creation, the incarnation, ecclesiology, and human fulfillment.

P. Sedgwick

Anglican moral theology is a genealogy, in MacIntyre’s use of this concept. It is a tradition that is handed on from one generation to another, practically and theoretically. Moral theology is part of the tradition of moral virtue, practiced by Christians, in local communities, families, and of course the church. What is distinctive in Anglicanism was that after 1580 there emerged an Anglican tradition of moral enquiry, which recognized the Protestant emphasis on scripture and a quite different role for the clergy, alongside a deep appreciation of the old, pre-Reformation tradition of moral theology. Today, the Anglican exemplary tradition also incorporates debates on sexuality, gender, and questions of identity. In social ethics, postcolonial voices show both the idolatry of political life and how our common life can be a locus of divine grace. Anglican moral theology is both very vibrant and deeply pluralist today.

Max Skjönsberg

Tim Stuart-Buttle's first monograph investigates the development of moral philosophy in the seventeenth and eighteenth centuries through the lens of Roman statesman and orator Cicero. In 1739, Davi...

M. Brown

Woo pursues in detail the several editions of Calvin’s Quatre sermons. For Calvin, exile was of greater value than martyrdom because the hardships involved were blessed by God as a spiritual pilgrimage. Therefore, all of the Protestants who had stayed in England during Mary’s reign, including Sir William Cecil, the future archbishop Matthew Parker, and Elizabeth herself, were unworthy temporizers. As Pettegree noted, the Elizabethan Settlement was a Nicodemite Reformation. Woo is less interested in Nicodemites as people who had genuinely difficult choices to make. Rather, the intellectual idea of the Nicodemite is here paramount. In Elizabeth’s reign, the figure of the hidden Nicodemite, who was incapable of responding, was a convenient figure to attack for many different purposes. Woo might have spent more time exploring why Calvin became essential reading for theologians in mid-Elizabethan England. A valuable conclusion to draw from his book and Overell’s is that as a concept, Nicodemism offered almost unlimited possibilities for the denunciation of enemies, real or imagined.

A. Abram

The paper explores shifts and turns that over the centuries have influenced moral thinking and instructing on moral matters within the Roman Catholic tradition. The purpose of this exploration is to shed light on the current status of moral theology and identify areas for future developments. The paper proposes ‘ecclesial ethics’ as one of such areas. It views moral theology as a dynamic discipline, shaped by pressures, invitations and demands of the day. It claims that for moral theology to be relevant today, some fundamental questions (including the purpose of the discipline) must be revisited. It argues that practical realities in the lives of individuals, communities and the church as well as the Planet must be at the forefront of moral theological considerations. Contemporary moral theologians and/or theological ethicists (the paper considers this distinction) are a diverse and, we dare to add, divided group. The paper argues that building bridges in a polarised world (including the world of moral theology) needs to be a priority. The overall aim of this study is to respond positively to the call for renewal of moral theology as voiced in the ‘Decree on Priestly Formation’ of the Second Vatican Council and in several statements made by Pope Francis.

Jarosław Sobkowiak

e concept of the subjectivity of a person presented in this article has shown that man as a subject appears in constant references and relations in which his existence is embedded. On the one hand, it escapes the determinism of nature, on the other hand, it reveals a certain crack between its nature and action. is leads to the conclusion that even if a person is characterised by individuality, it is not a separate existence. It seems justified to return to the question of what makes a person, in spite of both external and internal variability; they remain the same or otherwise what builds and what destroys the subjectivity of the person? e question thus posed reveals the first threat to human subjectivity which is the fact of the existence of evil. For it is not only something external to man but also something that makes man both the “place” of the appearance of evil and responsible for evilB8. While staying in Ricoeur’s philosophy characterised by a dialectical movement one can already see in the language discussing evil a threat to certain “deposits of hope” present in his thoughtB<. For the religious language to which Ricoeur ultimately reduces the problem of evil is the language of hope and eschatology. Freedom also takes on a new meaning in this context. It is no longer just something that has been enslaved but above all something that is a “desire for the possible.” A possible freedom is the Resurrection. In this perspective, even evil and suffering can find their ultimate meaning, and the subjective character of morality does not threaten to fall into subjectivism. Moreover, it is in the name of such subjectivism that morality demands for the subject this “otherness,” the hope that comes from the Resurrection.

Abdulla Kyzylzhyk

Al-Farabi, known as Muallim-i Sani after Aristotle, is the founder of Islamic philosophy because of his works in the field of logic in the Islamic world as well as in the Turkish world. Although he is busy with all the sciences from theology to metaphysics, from philosophy to logic, from moral to politics, from physics to astronomy, and from psychology to music, Al-Farabi was mostly interested in philosophy, metaphysics, physics, morality and politics and he wrote more than 100 works large and small in Arabic; today only half of these works have reached to us. So we need to study and detailed research on these works. Al-Farabi obtained the logic and philosophy from Aristotle and the moral and political philosophy from the Platon. However, as in logic and philosophy, he made a new breakthrough in the moral and political philosophy by adding the thought of Islam and its own aesthetics and so, he is considered the founder of Islamic philosophy. In this online symposium, we will discuss his work at this article named “Siyase el-Mulukiyye” on the moral philosophy that is attributed to al-Farabi through Eflatun. Key words: al-Farabi, philosophy, manuscript, virtuous city, civil policy, the path of happiness.

H. Herdiansyah, Hadid Sukmana, R. Lestarini

The rising of education with an environmentally friendly approach becomes one of the focuses on implementing sustainable growth of social life. This principle includes an attempt to develop the ecologically friendly pesantren. Along the time, pesantren is identified as a religion and social center. Meanwhile, its surrounding environment has not become the primary priority. This paper sought to analyze the activity of community service related to initiating the perspective change of pesantren. The study implies that pesantren not only an education institute practicing educational activity, but also become an agent of change for creating a better social life and society around, and further, to perform the environmentally friendly pesantren. The research used the literature review approach to propose the Eco-Pesantren strategy, the benefits and social-economic impact for pesantren and the greater community. Moreover, the Eco-Pesantren concept becomes the basis and good characteristic learning with concern for the environment. Furthermore, environmental theology brings Eco-Pesantren on the profound philosophy of eco-ethical perspectives.

Tim Stuart-Buttle

The seventeenth and eighteenth centuries represent a period of remarkable intellectual vitality in British philosophy, as figures such as Hobbes, Locke, Hume, and Smith attempted to explain the origins and sustaining mechanisms of civil society. Their insights continue to inform how political and moral theorists think about the world in which we live. The aim of this book is to reconstruct a debate which preoccupied contemporaries, but which seems arcane to us today. This concerned the relationship between reason and revelation as the two sources of mankind’s knowledge, particularly in the ethical realm: to what extent, they asked, could reason alone discover the content and obligatory character of morality? This was held to be a historical, rather than merely a theoretical question: had the philosophers of pre-Christian antiquity, ignorant of Christ, been able satisfactorily to explain the moral universe? What role did natural theology play in their ethical theories—and was it consistent with the teachings delivered by revelation? Much recent scholarship has drawn attention to the early-modern interest in two late Hellenistic philosophical traditions—Stoicism and Epicureanism. Yet in the English context, three figures above all—John Locke, Conyers Middleton, and David Hume—quite deliberately and explicitly identified their approaches with Cicero as the representative of an alternative philosophical tradition, critical of both the Stoic and the Epicurean: academic scepticism. All argued that Cicero provided a means of addressing what they considered to be the most pressing question facing contemporary philosophy: the relationship between moral theology and moral philosophy.

Fabio Zagonari

Tadeusz Zadykowicz

A close relationship exists between the moral crisis within the Church that came about due to the sexual revolution and the collapse of moral theology that occurred at precisely the same time. Newer approaches to morality could not address the overwhelming crisis and, therefore, insufficiently responded to the demand for absolute freedom within the sphere of human sexuality; in other words, moral theology was defenseless in the face of the changes that took place after the sexual revolution. Inspired by the events of the past, moral theologians thus sought out models of moral theology that would prevent it from being “defenseless” in the face of the modern sociocultural changes that were taking place. As a result, moral theologians discovered that moral theology should closely connected with Revelation and, at the same time, be rooted in natural law; demonstrate the primacy of charity; be based on faith in God; maintain its ecclesial, normative, and social character; and reject cheap popularity and momentary applause.

Kristin E. Heyer, Thomas B. Leininger

Jean Porter

C. Curran