By Ann Marie Mealey
This publication argues that ethical theology has but to embody the ideas of the second one Vatican Council in regards to the ways that ethical theology is to be renewed. there's very little consensus among theologians concerning the nature, content material and distinctiveness of Christian morality. After highlighting the strengths and weaknesses of the so-called autonomy and religion ethic colleges of concept, Mealey argues that there's little dividing them and that, in a few situations, either faculties are easily protecting one point of a hermeneutical dialectic.In an try and circulate clear of the divisions among proponents of the faith-ethic and autonomy positions, Mealey enlists the aid of the hermeneutical idea of Paul Ricoeur, arguing that the talk at the distinctiveness of Christian morality will be mediated if students glance to the chances spread out by way of Ricoeur's hermeneutics of interpretation.Mealey additionally argues that the individuality of Christian morality is extra competently defined when it comes to a particular identification (self) that's continually topic to alter and revision in gentle of many, frequently conflicting, ethical assets. She advocates a movement clear of makes an attempt to provide an explanation for the distinctiveness of Christian morality when it comes to one particular, unchanging context, motivation, norm or divine command or worth. via embracing the probabilities unfolded by means of Ricoeurian hermeneutics, Mealey explains how options reminiscent of revelation, culture, orthodoxy and ethical judgment of right and wrong should be understood in a hermeneutical manner with no being deemed sectarian or unorthodox.
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Extra resources for The Identity of Christian Morality (Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies)
To express the foregoing in another way, the Christian uses the biblical texts and the story of his/her past in a way that opens up new possibilities for living today. Meaning is not confined to, or dictated by, the past, but includes the possibility of innovation and reinterpretation in the present. This is what constitutes a truly living tradition. 50 Precisely what this meaning will be for individual Christians is unclear. What is clear, however, is that this meaning cannot be determined in advance of the process of interpreting how biblical stories interact with the horizon of understanding provided by the reader/believer of the story.
For Christians this means that they must constantly seek to give expression to their identity as God’s chosen people in their everyday actions. F ailure to do so will undoubtedly bring this vocation into question. F aith in the God of Jesus Christ, then, has to be expressed in action, even though faith does not give us the guarantee that we will always know how to do this in the best possible way. ), Dialogues with Contemporary Continental Thinkers (Manchester, 1984), p. 21. 49 ����� Ibid. , p.
Hermeneutics The word ‘hermeneutics’ is derived from the Greek verb hermēneuein and the noun hermēneueia, which have three possible meanings: to express, to interpret/ interpretation (or to clarify) and to translate/translation. The basic meaning of the word, then, means to bring forth an understanding that, perhaps, was not available before. The word ‘mediation’ could also be used to describe all that is involved in trying to understand something, such as a text, for example. A lthough hermeneutics is not a new word, the hermeneutical method itself does not receive much attention in the area of moral theology.