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Final Library Doctoral Dissertation Douglas Zaggi.Pdf PONTIFICAL UNIVERSITY ST. PATRICK’S COLLEGE, MAYNOOTH AN EXPLORATION OF VIRTUE ETHICS AND ITS RELATIONAL VALUE: A COMPARATIVE STUDY IN THE LIGHT OF ROMANUS CESSARIO, JAMES F. KEENAN, AND JOSEPH J. KOTVA. Douglas John Zaggi PhD 2016 PONTIFICAL UNIVERSITY ST. PATRICK’S COLLEGE, MAYNOOTH AN EXPLORATION OF VIRTUE ETHICS AND ITS RELATIONAL VALUE: A COMPARATIVE STUDY IN THE LIGHT OF ROMANUS CESSARIO, JAMES F. KEENAN, AND JOSEPH J. KOTVA. A DISSERTATION SUBMITTED TO THE FACULTY OF THEOLOGY IN FULFILMENT OF THE REQUIREMENT FOR DOCTORATE DEGREE IN THEOLOGY BY DOUGLAS JOHN ZAGGI SUPERVISOR REV. DR. MICHAEL SHORTALL DECLARATION I hereby affirm that this thesis is entirely the right product of my own work. I also declare that this dissertation has not formed the basis for the award of any degree in this or any other university. All sources have been accordingly acknowledged in accordance with academic rules and ethical conduct. --------------------------------------------- Douglas John Zaggi June 2016 DEDICATION This thesis is dedicated to my parents Mr. and Mrs. John Zaggi, for their love and parental guidance over the years. i ACKNOWLEDGEMENT This thesis marks another milestone in my life. I must acknowledge the efforts of some people that contributed to its success. God Almighty, my creator, the creator of people who have influenced me in life gets the first acknowledgment. I return all glory to Him. I thank my Bishop, Most Rev. Dr. Joseph D. Bagobiri who conscious of the need for ongoing formation for priests, sent me for further studies. My unreserved appreciation to ArchBishop Duirmuid Martin and the Archdiocese of Dublin for providing me with room and board, may God bless you all. My inestimable gratitude goes to my supervisor Rev. Dr. Michael Shortall for his insight, patience, understanding and time spared diligently and meticulously scrutinise every aspect of my work. It was enriching working under you. God bless you. I also acknowledge the effort of my Head of Department Rev. Prof. Padraig Corkery and all the staff of Theology office. In a special way, I acknowledge my Sponsors Garry and Norma Gavigan, without who’s support this studies would have been unrealizable. My appreciation to the Parish Priest Fr. Paul Taylor and all parishioners of Celbridge and Straffan for being very supportive. I acknowledge the efforts of Sr. Nuala O’Donnell who proof read my work. With much emotions, I appreciate my friends who have been part of my life during the course of my studies, SMA Priests Cork, Frs. John Aikoye, Lazarus and Attanasius Barkindo, Frs. Emmanuel Abu, Yusuf Bamai, Jeremiah Markus, Paul Danbaki and Magnus John. Others are, Celestina Bature, Rev. Srs. Virginia and Josephine Shuaibu, Rev. Srs. Veronica Adeduro, Julie Doran, Constance Obinna and Loretto Okwaji, John and Ellish Donegan, Josie Keane, Adrienne Ellis and her ii Lauren, Aishling and Sophie, Carmel Hurley, Lidia D’Amiento and Mr. & Mrs. Shehu Garba. You are all amazing. My special thanks goes to my family, Mr.& Mrs. John Zaggi and my siblings for being a significant part of my life. The names mentioned here are not in any way exhaustive, but I thank earnestly every single acquittance of mine who has in one way or the other contributed to my reaching this level in my life. Thank you. iii ABSTRACT Current moral theology is witnessing a significant renewal and retrieval of virtue ethics. It is not however without challenges; including the critique that it is too self- centred. The question this objection raises is whether the ethical framework proposed by virtue ethics has personal and communal concerns? The task of this thesis is to defend that position that virtue ethics unifies both the good of the agent and the good of others. To this end, the thesis employs a number of complimentary methods: diachronic, synchronic and comparative. Such methods are not self-contained but mutually enforce each other building towards a more comprehensive account. Chapter One may be described as a “status quaestionis” or review of “the state of investigation.” It utilises a diachronic method, identifying the recent context, challenges and the historical traditions. It begins by situating the turn to virtue ethics in moral theology as a significant part of the renewal called by Vatican II. It outlines some reasons for the eclipse and retrieval of virtue ethics in recent decades. In particular it draws on the analysis of Alasdair MacIntyre and Joseph J. Kotva. The current reappraisal of virtue ethics is a recovery of a tradition of ethical reflection. The opening chapter therefore proceeds to outline some of the main developments and figures within that tradition. This overview is intended to provide an intellectual context for the types of reflection currently taking place in virtue ethics within the field of moral theology. It is primarily a history of ideas, focusing on the classical and Christian tradition, with particular attention to the pivotal role of Thomas Aquinas. The synchronic method of following three chapters presents a close reading of three moral theologians: each representative of three noteworthy exemplars of the iv centering of virtue ethics within moral theology, namely Romanus Cessario, James F. Keenan, and Joseph J. Kotva. Chapter Two details the theological-anthropological approach of Romanus Cessario on the virtues. He characterizes his method as ressourcement-Thomist and a realist Thomist. Such an approach returns to “authoritative sources” of Christian faith in order to rediscover their meaning and establish a continuity with past. It considers particular themes like virtue ethics and human nature, development of virtues, virtue ethics with a personal an communal dimensions. Chapter Three presents the approach of James Keenan. His method may be described as a revisionist-Thomist. Such an approach develops a progressive moral theology by weaving together personalist currents of contemporary philosophy with pastoral concerns and focusing on key place of the person within virtue ethics. Keenan explores other virtues and various contexts in which the relational value virtue ethics fits appropriately. He interlaces the virtues of justices, fidelity, and self- care with contexts like discipleship, and sexual ethics in order to create the relational model. Chapter Four turns to virtue ethics within the Reformed tradition and in particular the work of Joseph Kotva. His approach is … In particular, it focuses on Joseph Kotva, a neo-Aristotelian with a Thomist nuance, who, as a result, is marked by an ecumenical tone. The perspective of his schematization is very theological as he explains the dynamic interplay between, Christology, grace and the virtues. The chapter will progress to show the biblical connections with virtue ethics in order to elucidate that virtue ethics has both a personal and communal orientation. Chapter Five draws together these different explorations of virtue. The comparative methodology employed in this chapter provides a means to categorise v divergences and convergences among the authors, and therefore commonalities and lacunae within the contemporary renewal of virtue ethics in moral theology. The themes addressed are: tradition, the nature of virtue, the development of virtue, and the use of scripture, the human person, and relationality. It further suggests a foundational reason for the differences in approach, style and, indeed, the norms defended by each of the authors. Virtue ethics proposes that ethical reflection cannot be independent of a treatment of the human person. Therefore, drawing on Millard J. Erickson’s typology of models of the human person – substantive, relational and functional – it proposes that the each author aligns with one of the categories. Central to each of the accounts of virtue ethics is the role of relationality and the consequent rebuttal of the charge of selfishness that opened the thesis. However, the authors restrict relationality to human-to-human interaction. Accordingly, an all- inclusive approach that encompasses the environment should be taken seriously by virtue ethicists. vi ABBREVIATIONS Eph. – Ephesians 1 Cor.- 1 Corinthians 2 Cor.- 2 Corinthians BK- Book Gal- Galatians Rom- Romans Matt- Matthew Phil- Philippians Heb.- Hebrews Gen.- Genesis Wis.- wisdom Prov- Proverbs NRSV - The New Revised Standard Version I Pet- I Peter Col.- Colossians EV- Ethics of Virtue VE- Virtue Ethics GS- Gaudium et Spes Q- Question QQ-Questions NE- Nichomachean Ethics ST- Summa Theologiae CCC- Catechism of the Catholic Church vii LG- Lumen Gentium BCE- Before the Common Era AD- Anno Domini Deu- Deuteronomy Ps- Psalm Wis- Wisdom Ez- Ezekiel A- Article AA- Articles viii TABLE OF CONTENTS DECLARATION DEDICATION………………………………………………………………………..i ACKNOWLEDGEMENT…………………………………………………………....ii-ii ABSTRACT…………………………………………………………………………...iv-vi ABBREVIATIONS…………………………………………………………………...vii-viii GENERAL INTRODUCTION………………………………………………………xv-xxiii PART I: HISTORY CHAPTER ONE: A HISTORICAL OVERVIEW OF VIRTUE ETHICS SECTION 1: THE RETRIEVAL OF VIRTUE ETHICS WITHIN THE RENEWAL OF MORAL THEOLOGY 1.0 Introduction …………………………………………………………………..1-3 1.1 Vatican II and the Renewal of Moral Theology ……………………………...3-9 1.2 Understanding the Eclipse of Virtue Ethics ……………………………….....9-13 1.3 Reasons for the Retrieval of Virtue Ethics ……………………………………13 1.3.1 Anthropological Moral Crisis in Society: A Moral Sense Argument .14-17 1.3.2 The Rise, Challenge and Dynamism of Historical Consciousness ….17-19 1.3.3 Failed Ethical Theories ……………………………………………..19-21 1.4 Towards a Working Definition and Understanding of Virtue ………………...21-25 SECTION 2: A HISTORY OF THE THEOLOGY OF VIRTUE 1.5 Historical Overview …………………………………………………………26 1.5.1 Virtue in Classical Tradition ………………………………………26 1.5.1.1 Plato and The Virtues …………………………………....27-28 1.5.1.2 Aristotle and the Virtues………………………………………..28-30 ix 1.5.2 Virtue in the Sacred Scripture …………………………………….30 1.5.2.1 Virtue in Old Testament Literature …………………….30-33 1.5.2.2 Virtue in New Testament Literature …………………….33-37 1.5.3 The Patristic Accounts of Virtue within the Latin Church ………..37-39 1.5.3.1 St. Ambrose and the Virtues …………………………….39-41 1.5.3.2 St.
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