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Edited by Conor Hill, Kent Lasnoski, Matthew Sherman, John Sikorski and Matthew Whelan VOLUME 6, NUMBER 2 JUNE 2017 NEW WINE, NEW WINESKINS: PERSPECTIVES OF YOUNG MORAL THEOLOGIANS Edited by Conor Hill, Kent Lasnoski, Matthew Sherman, John Sikorski and Matthew Whelan Journal of Moral Theology is published semiannually, with issues in January and June. Our mission is to publish scholarly articles in the field of Catholic moral theology, as well as theological treatments of related topics in philosophy, economics, political philosophy, and psychology. Articles published in the Journal of Moral Theology undergo at least two double blind peer reviews. Authors are asked to submit articles electronically to [email protected]. Submissions should be prepared for blind review. Microsoft Word format preferred. The editors assume that submissions are not being simultaneously considered for publication in another venue. Journal of Moral Theology is indexed in the ATLA Catholic Periodical and Literature Index® (CPLI®), a product of the American Theological Library Association. Email: [email protected], www: http://www.atla.com. ISSN 2166-2851 (print) ISSN 2166-2118 (online) Journal of Moral Theology is published by Mount St. Mary’s University, 16300 Old Emmitsburg Road, Emmitsburg, MD 21727. Copyright© 2017 individual authors and Mount St. Mary’s University. All rights reserved. EDITOR EMERITUS AND UNIVERSITY LIAISON David M. McCarthy, Mount St. Mary’s University EDITOR Jason King, Saint Vincent College ASSOCIATE EDITOR William J. Collinge, Mount St. Mary’s University MANAGING EDITOR Kathy Criasia, Mount St. Mary’s University EDITORIAL BOARD Melanie Barrett, University of St. Mary of the Lake/Mundelein Seminary Jana M. Bennett, University of Dayton Mara Brecht, St. Norbert College Jim Caccamo, St. Joseph’s University Meghan Clark, St. John’s University David Cloutier, The Catholic University of America Christopher Denny, St. John’s University John J. Fitzgerald, St. John’s University Mari Rapela Heidt, Waukesha, Wisconsin Kelly Johnson, University of Dayton Warren Kinghorn, Duke University Kent Lasnoski, Quincy University John Love, Mount St. Mary’s Seminary Ramon Luzarraga, Benedictine University, Mesa M. Therese Lysaught, Loyola University Chicago William C. Mattison III, University of Notre Dame Christopher McMahon, Saint Vincent College Joel Shuman, Kings College Matthew Shadle, Marymount University Msgr. Stuart Swetland, Donnelly College Christopher P. Vogt, St. John’s University Brian Volck, University of Cincinnati College of Medicine Paul Wadell, St. Norbert College Greg Zuschlag, Oblate School of Theology J OURNAL OF M ORAL T HEOLOGY V OLUME 6 , N UMBER 2 J UNE 2017 C ONTENTS Is New Wine, New Wineskins Still New? Reflecting on Wineskins after Seventeen Years Conor Hill, Kent Lasnoski, Matthew Sherman, John Sikorski and Matthew Whelan… ........................................... 1 Before the Eucharist, a Familial Morality Arises Matthew Sherman .................................................................. 15 The Works of Mercy: Francis and the Family Kevin Schemenauer ................................................................ 32 Mercy Is A Person: Pope Francis and the Christological Turn in Moral Theology Alessandro Rovati ................................................................... 48 Morality, Human Nature, and the Sacred Heart of Jesus Joshua Evans ......................................................................... 70 Living the Mystery: Doctrine, Intellectual Disability, and Christian Imagination Medi Ann Volpe ...................................................................... 87 Towards a Conjugal Spirituality: Karol Wojtyla’s Vision of Marriage Before, During, and After Vatican II John Sikorski ........................................................................ 103 The Principle of Double Effect within Catholic Moral Theology: A Response to Two Criticisms of the Principle in Relation to Palliative Sedation Gina Maria Noia .................................................................. 130 Is Aquinas’s Envy Pagan? Sheryl Overmyer .................................................................. 149 Resisting the Less Important: Aquinas on Modesty John-Mark Miravalle ........................................................... 166 Agere Contra: An “Ignatian Option” for Engagement with American Society and Culture Benjamin T. Peters ............................................................... 175 Human or Person? On the Burial of Aborted Children Justin Menno ........................................................................ 194 Jesus is the Jubilee: A Theological Reflection on the Pontifical Council of Justice and Peace’s Toward a Better Distribution of Land: The Challenge of Agrarian Reform Matthew Philipp Whelan ..................................................... 204 Laudato Si’ on Non-Human Animals Anatoly Angelo R. Aseneta… ............................................. 230 Contributors…………… ............................................................... 246 Journal of Moral Theology, Vol. 6, No. 2 (2017): 1-14 Is New Wine, New Wineskins Still New? Reflecting on Wineskins after Seventeen Years Conor Hill, Kent J. Lasnoski, Matthew Sherman, John Sikorski, and Matthew Whelan N AUGUST OF 2017, THE New Wine New Wineskins (NWNW) symposium will convene for a seventeenth time at Moreau Seminary in Notre Dame, as it has done for most of the years of its existence since its founding by William Mattison III in 2002. IAs Mattison himself tells the story of its founding, NWNW started, at least in part, as a response to the predicament of Catholic moral theology in the U.S. academy. At that time, there were plenty of conferences where Catholic moral theologians gathered, but none devoted to serious and sustained reflection upon how Catholicism matters for the work of moral theology and all the attendant vocational questions for the moral theologian that this entails.1 Moreover, according to the “founding generation” of NWNW, among the defining features of Catholic moral theology in the U.S. at that time was its polarization—especially in the decades following the promulgation of Pope Paul VI’s 1968 Humanae Vitae. In response, NWNW self-consciously sought to be a gathering, not where differences were denied or minimized, but where they could be dealt with constructively through amicable relationships. In Mattison’s words, “[W]e wanted to nourish friendships among us moral theologians, trusting that such friendships would not only enrich our scholarly endeavors, but also help us avoid the polarization that had marked our field.”2 1 As William L. Portier writes in the “Foreward” to the first volume, “Two issues that are at the center of New Wine, New Wineskins [are]: the spiritual formation of theologians and their day-to-day rootedness in the life of the local church.” William C. Mattison III, ed. New Wine New Wineskins: A Next Generation Reflects on Key Issues in Catholic Moral Theology (Maryland: Rowman and Littlefield, 2005), x. 2 See Andrew Kim, “New Wine New Wineskins, Reflections from William C. Mattison,” Catholic Moral Theology, August 25, 2014, catholicmoraltheology.com/new-wine-new-wineskins-reflections-from-william-c- mattison-iii/. For more on the role of friendship in NWNW, see Charles Camosy, “Some Reflections on My Last New Wineskins,” September 12, 2014, catholicmoraltheology.com/some-reflections-on-my-last-new-wineskins/. 2 Hill, Lasnoski, Sherman, Sikorski and Whelan THE HISTORY OF NEW WINE, NEW WINESKINS Mattison’s account situates NWNW in terms of generations. At the beginning of the twentieth century, the sub-culture Catholics (pre- Vatican II) saw their role in the academy as an insider activity. The vast majority were clergy, asking questions relevant for clergy and often about the laity and the world “out there.” By the 1940s, lay theologians such as Dietrich von Hildebrand were beginning to shake the paradigm. Folks like Margaret Farley, David Hollenbach, Alasdair MacIntyre, and Stanley Hauerwas3 were hardly born. Germain Grisez was about 10 years old. The second generation (transitional Catholics) are characterized as the Vatican II Catholics. They grew up in the subculture Catholicism but were excited to embrace the world that had been opened up by the Second Vatican Council. They experimented with methods from the secular sciences and attempted to put moral theology in dialogue with biology, sociology, and other disciplines. They attempted to practice moral theology in a way that might speak to all. Catholicism, for them, could be taken for granted. They sought to expand beyond the borders of its methods, questions, and assumptions. Mattison describes the first NWNW generation as post-subculture Catholics. They grew up in the world, decidedly not in a subculture. They knew the world, but they also knew there was something good that they had missed out on. The riches of the Catholic tradition the previous generations had defended and then taken for granted was in great part lost to them through a lack of catechesis and, in some cases, a lack of participation in ecclesial life. Their generation was characterized by a desire to recover what had been lost, not to deny the goods that come from the world, but to put them in dialogue with the full treasury of the Catholic tradition by pointing to what was once taken for granted but was now, they thought, falling out of the picture. They would have this conversation, decidedly and joyfully from within the Church as part of their vocation and their life of discipleship. What then, has changed about this newest
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