By Darlene Fozard Weaver
What could we are saying in regards to the value of specific ethical activities for one's dating with God? during this provocative research of up to date Catholic ethical theology Darlene Fozard Weaver indicates the individual as an ethical agent appearing in terms of God. utilizing an overarching theological context of sinful estrangement from and gracious reconciliation in God, Weaver indicates how participants negotiate their relationships with God in and during their involvement with others and the realm.
Much of present Christian ethics focuses extra on folks and their virtues and vices exemplified through the paintings of advantage ethicists or on sinful social constructions illustrated within the paintings of liberation theologians. those judgments fail to understand the reflexive personality of human motion and overlook the best way our activities negotiate our reaction to God. Weaver develops a theologically powerful ethical anthropology that advances Christian realizing of individuals and ethical activities and contends we will be able to greater comprehend the theological import of ethical activities by means of seeing ourselves as creatures who stay, circulation, and feature our being in God
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Additional resources for The acting person and Christian moral life
McKenny, “Responsibility,” 237. 62. There is a vast literature surrounding this debate. Interest was primarily in parts of Europe and in the United States and has subsided in recent years. As I indicate here, new natural law theory continues work initiated during the debate’s heyday. Aline Kalbian argues that proportionalism’s contributions to Christian ethics endure in virtue ethics, feminist ethics, and casuistry. ” 63. John Paul II, Veritatis splendor, no. 67. 64. McCormick, “Killing the Patient,” 17.
He says, “Severe conﬂict situations can always arise in a sinful world that is not yet at the fullness of God’s reign” (42–43). This means that “sometimes the presence of sin in the world forces us to do what we would not do if sin were not present. Yes, we must struggle against sin, but we may also have to live with sin’s consequences. . At times the presence of sin will justify some compromises in what should be done” (44). There is, Curran recognizes, a danger of caving in too readily to the presence of sin; yet “the presence of sin in the world can at times inﬂuence the proper moral response” (45).
70. Grisez, Christian Moral Principles, 226. 30 chapter two Disruption of Proper Relation with God and Others: Sin and Sins The previous chapter described a shift in contemporary Christian ethics from a focus on actions to a focus on persons. It identiﬁed certain problems and deﬁciencies that result from either an insufﬁcient or a mistaken sort of attention to the moral and theological signiﬁcance of particular actions. A prompt turn to a chapter on sin may seem an inauspicious start if we are to respond to these problems.