Bliography and Resources Catholic Church Teaching
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Elizabeth R. Schiltz Associate Professor of Law
SCHOOL OF LAW Legal Studies Research Paper Series WEST, MACINTYRE AND WOJTYŁA: POPE JOHN PAUL II’S CONTRIBUTION TO THE DEVELOPMENT OF A DEPENDENCY-BASED THEORY OF JUSTICE 45 Journal of Catholic Legal Studies 369 (2007) Elizabeth R. Schiltz Associate Professor of Law University of St. Thomas School of Law Legal Studies Research Paper No. 06-27 This paper can be downloaded without charge from The Social Science Research Network electronic library at: http://papers.ssrn.com/abstract=923209 A complete list of University of St. Thomas School of Law Research Papers can be found at: http:// http://www.ssrn.com/link/st-thomas-legal-studies.html CP_SCHILTZ 3/13/2007 3:28:24 AM WEST, MACINTYRE, AND WOJTYŁA: POPE JOHN PAUL II’S CONTRIBUTION TO THE DEVELOPMENT OF A DEPENDENCY- BASED THEORY OF JUSTICE ELIZABETH R. SCHILTZ† In recent decades, a strand of feminist theory variously referred to as “care feminism,” “cultural feminism,” or “relational feminism” has been arguing for a social re-evaluation of what has traditionally been regarded as “women’s work”—the care of dependents, such as children and elderly or disabled family members. As part of that project, a number of feminists have suggested that the traditional liberal theory of justice, based on the ideal of autonomous, independent actors, should be rejected, or at least revised to reflect the reality of dependency in the life of every individual. Recent books offering such alternative, dependency-based theories of justice include: Joan Tronto, Moral Boundaries: A Political Argument for an Ethic of Care;1 Eva Feder Kittay, Love’s Labor;2 Robin L. -
Understanding Human Sexuality in John Paul II's Theology of the Body
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Spring 5-6-2016 Understanding Human Sexuality in John Paul II’s Theology of the Body: An Analysis of the Historical Development of Doctrine in the Catholic Tradition John Segun Odeyemi Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Odeyemi, J. (2016). Understanding Human Sexuality in John Paul II’s Theology of the Body: An Analysis of the Historical Development of Doctrine in the Catholic Tradition (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/1548 This One-year Embargo is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. UNDERSTANDING HUMAN SEXUALITY IN JOHN PAUL II’S THEOLOGY OF THE BODY: AN ANALYSIS OF THE HISTORICAL DEVELOPMENT OF DOCTRINE IN THE CATHOLIC TRADITION. A Dissertation Submitted to Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By John Segun Odeyemi May 2016 Copyright by John Segun Odeyemi 2016 UNDERSTANDING HUMAN SEXUALITY IN JOHN PAUL II’S THEOLOGY OF THE BODY: AN ANALYSIS OF THE HISTORICAL DEVELOPMENT OF DOCTRINE IN THE CATHOLIC TRADITION. By John Segun Odeyemi Approved on March 31, 2016 _______________________________ __________________________ Prof. George S. Worgul Jr. S.T.D., Ph.D. Dr. Elizabeth Cochran Professor of Theology Associate Professor of Theology (Dissertation Director) (Committee Member) ________________________________ ________________________________ Rev. Dr. Gregory I. Olikenyen C.S.Sp. Dr. James Swindal Assistant Professor of Theology Dean, McAnulty College and Graduate (Committee Member) School of Liberal Arts iii DEDICATION In honor of my dearly beloved parents on the 50th anniversary of their marriage, (October 30th, 1965 – October 30th 2015) Richard Tunji and Agnes Morolayo Odeyemi. -
Philosophical Anthropology and Evangelium Vitae
ACTA PHILOSOPHICA, vol. 12 (2003), fasc. 2 - PAGG. 311-322 Philosophical Anthropology and Evangelium Vitae WILLIAM E. MAY* ■ The purpose of this presentation is to articulate the philosophical anthropolo- gy underlying the teaching of Pope John Paul II in his encyclical Evangelium vitae and to contrast this understanding of the human person with the philosoph- ical anthropology underlying the “culture of death.” I will begin by considering the anthropology at the heart of the culture of death, continue by offering a critique of this utterly false and dualistic under- standing of the human person and setting forth the key elements central to the realistic and integral anthropology at the heart of the teaching found in Evangelium vitae. 1. The Anthropology Underlying the Culture of Death John Paul II explicitly and accurately identifies this anthropology in the first chapter of Evangelium vitae, a chapter entitled Present-Day Threats to Human Life. In identifying this anthropology he likewise sketches the authentic anthro- pology of his encyclical. The Pope goes to the root causes of these threats, declar- ing that the culture of death has its roots in «the mentality which carries the con- cept of subjectivity to an extreme and even distorts it, and recognizes as a subject of rights only the person who enjoys full or at least incipient autonomy and who emerges from a state of total dependence on others» (no. 19). It is a mentality «which tends to equate personal dignity with the capacity for verbal and explic- it, or at least perceptible, communication» (no. 19). It is likewise rooted in a «notion of freedom which exalts the individual in an absolute way, and gives no * Michael J. -
Love Is Our Mission
LOVE IS OUR MISSION The family fully alive Scripture texts from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C., are used by permission of the copyright owner. All rights reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. Scripture quotations from New Revised Standard Version Bible: Catholic Edition, copyright © 1989, 1993 National Council of the Churches of Christ in the United States of America, used by permission. All rights reserved. English translation of the Catechism of the Catholic Church for use in the United States of America copyright © 1994, United States Catholic Conference, Inc. — Libreria Editrice Vaticana. English translation of the Catechism of the Catholic Church: Modifications from the Editio Typica copyright © 1997, United States Catholic Conference, Inc. — Libreria Editrice Vaticana. Excerpts from the English translation of the Compendium of the Catechism of the Catholic Church copyright © 2006 Libreria Editrice Vaticana. All rights reserved. The exclusive licensee in the United States is the United States Conference of Catholic Bishops, Washington, D.C. and all requests for United States uses of the Compendium of the Catechism of the Catholic Church should be directed to the United States Conference of Catholic Bishops. Every reasonable effort has been made to determine copyright holders of excerpted materials and to secure permissions as needed. If any copyrighted materials have been inadvertently used in this work without proper credit being given in one form or another, please notify Our Sunday Visitor in writing so that future printings of this work may be corrected accordingly. -
CNZP Streamlined JMT Reductions.Docx
Symposium on the 2015 Synod on the Family Conscience and the Synod: An Evolving Quaestio Disputata James T. Bretzke, S.J. ERTAINLY UNDER THE FRANCIS PAPACY our Roman teapot is filled to the brim with leaves clamoring to be read and deciphered—too many in fact for even a cursory overview. C Instead I would like to articulate one hypothesis and then probe it by looking at just a couple of the tea-leaves that have collected around contrasting views on the relationship of conscience and Church teaching. First the hypothesis: I believe that a helpful way to read the tea- leaves is by considering them in terms of a major cultural paradigm shift taking place in the Church.1 This shift began with the run-up to Vatican II and we’ve been witnessing something of a protracted tug- of-war ever since. Clearly in the Franciscan papacy the energy has again shifted and this in turn has occasioned a considerable amount of push-back from forces that once enjoyed great influence in the previ- ous two pontificates. One core tension revolves around various understandings of con- science, and especially in connection to its relationship to the Church’s magisterium. For example, in the Instrumentum laboris for the Octo- ber 2015 Synod, the paragraphs on conscience, especially no. 137, came in for considerable critical attention before the Synod opened. The problematic paragraph suggested that couples “under the regular guidance of a competent spiritual guide… [could] make choices which are humanly fulfilling and ones which conform to God’s will” and that these might strike a balance between the “objective moral norm which does not permit considering the act of generation a reality to be de- 1 For a fuller treatment of this paradigm shift in the papacy of Pope Francis, see James T. -
Additional Resource List
________________________________________________________________________________ ADDITIONAL RESOURCE LIST ARCHDIOCESAN OFFERINGS FOR THE VICTIM/SURVIVORS OF SEXUAL ABUSE Victim/Survivor Support Group for those who were Adults when they were Sexually Harmed by Clergy or by anyone else First Monday of the month 6:30 – 8 p.m. Central Online via ZOOM If you are interested in participating in this virtual/online session, please contact Paula Kaempffer (651-291-4429 or [email protected]) to obtain the ZOOM invitation. Join with others who were sexually abused by clergy when they were adults. There are others who share a similar experience and who want to provide support, affirmation, hope and empowerment. Often there is another layer of healing that is needed for these victim/survivors. This group is about providing a safe, confidential environment for those who want to heal from the trauma of sexual abuse. We can help in our own healing and benefit from the experience of others in accomplishing this. Victim/Survivor Support Group Third Monday of the month 6:30 – 8 p.m. Central Online via ZOOM If you are interested in participating in this virtual/online session, please contact Paula Kaempffer (651-291-4429 or [email protected]) to obtain the ZOOM invitation. Join with other victim/survivors of sexual abuse who share a similar experience and who want to provide each other with support, affirmation, hope and empowerment. Support Group for Men who have been Sexually Abused by Clergy/Religious Fourth Wednesday of each month 6:30 – 8 p.m. Central Online via ZOOM Join each monthly meeting at this link. -
Encyclical Letter Humanae Vitae in the Course of Time
Philosophy and Canon Law vol. 5 (2019), pp. 23–34 ISSN 2451-2141 https://doi.org/10.31261/PaCL.2019.05.02 Marek Petro University of Prešov in Prešov, Slovakia https://orcid.org/0000-0003-2024-9981 Encyclical Letter Humanae Vitae in the Course of Time Abst ract: The content of Humanae Vitae (1968) caused an ongoing debate all over the world. It has also stirred up factual crisis of moral theology. The crisis has caused subjectivity of morality and this has caused further crisis. The most serious feature of the crisis seems to be an effort to accept moral pluralism inside the Catholic Church. The renewal of moral theology the Second Vatican Council talked about has been left blocked. A couple of years after the Second Vatican Council, but before publishing Humanae Vitae, warning of St. Paul VI calls for continuity with moral tradition as a criterion for the autonomy of Catholic moral theology. In spite of much op- position of some bishops, theologians, and laypeople, the teaching of the encyclical letter has priceless value. The truth about marital love and value of life is in its center. It is proclaimed in an overview of the teaching of the Catholic Church from Humanae Vitae to Evangelium Vitae. In its nature, family is invited to fullness of love and, at the same time, it is the heart of civilization of love. Unfortunately, current family has found itself between the two civilizations—civilization of love on the one hand and civilization of death and uncontrolled pleasure on the other. The teaching of the encyclical Humanae Vitae is a constant guide when protecting true marital love and family in the course of time. -
Morality of Contraceptives Based on When Personhood Begins Joella R
Cedarville University DigitalCommons@Cedarville Student Papers Honors Program Fall 2013 Morality of Contraceptives Based on When Personhood Begins Joella R. Gerber Cedarville University, [email protected] Follow this and additional works at: http://digitalcommons.cedarville.edu/ honors_program_papers Part of the Bioethics and Medical Ethics Commons, and the Religion Commons Recommended Citation Gerber, Joella R., "Morality of Contraceptives Based on When Personhood Begins" (2013). Student Papers. 2. http://digitalcommons.cedarville.edu/honors_program_papers/2 This Article is brought to you for free and open access by DigitalCommons@Cedarville, a service of the Centennial Library. It has been accepted for inclusion in Student Papers by an authorized administrator of DigitalCommons@Cedarville. For more information, please contact [email protected]. Morality of Contraceptives Based on When Personhood Begins Joella Gerber The use of contraceptives has been controversial in recent days, especially concerning the government mandate for insurance and health care companies to financially cover contraceptives for their policy holders. The term ‘contraceptive’ includes anything that deliberately prevents conception or impregnation, including condoms, birth control pills, intrauterine methods, and barrier methods (Miriam-Webster, 2013). The morality of contraception largely hinges on the belief of when personhood begins. Throughout history, religious, scientific, and philosophical ideas surrounding the beginning of personhood have created dissention about the moment when a human being becomes a person. This debate has been especially important among Christians, and opposing views have further separated Roman Catholics and Protestant Evangelicals. One view of personhood, largely endorsed by the Roman Catholic magisterium, is that personhood begins at the moment when God thinks of the being. -
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Humanae Vitae (1968), by Pope Paul VI [1]
Published on The Embryo Project Encyclopedia (https://embryo.asu.edu) Humanae Vitae (1968), by Pope Paul VI [1] By: Brind'Amour, Katherine Garcia, Benjamin Keywords: Catholicism [2] Popes [3] Reproductive rights [4] The “Humanae Vitae,” meaning “Of Human Life” and subtitled “On the Regulation of Birth,” was an encyclical promulgated in Rome, Italy, on 25 July 1968 by Pope Paul VI [6]. This encyclical defended and reiterated the Roman Catholic Church’s stance on family planning [7] and reproductive issues such as abortion [8], sterilization [9], and contraception [10]. The document continues to have a controversial reputation today, as its statements regarding birth control [11] strike many Catholics as unreasonable. First, the encyclical acknowledges that there are often circumstances in which a married couple would desire to limit the size of their family. In a thorough discussion of sexual relationships, Pope Paul VI [6] writes that sex is primarily intended to produce offspring but is welcome in marriage even when that is not its immediate aim. The document warns, however, that the sexual act must remain intact for the purpose of procreation [12] and that the “generative process” should never be intentionally interrupted, as doing so would go against the Natural Law and the Roman Catholic Church’s teachings. The encyclical goes on to explain how practicing artificial contraception [10] can negatively affect the balance of life and God’s plan for all people. Among the consequences listed are claims that practicing artificial contraception [10] lowers moral standards and allows men to view women simply as a means of satisfying their own personal sexual desires. -
Humanae Vitae by Greg Witherow
Humanae Vitae By Greg Witherow The year 1960 was pivotal for contraception. The U.S. Food and Drug Administration had just approved the birth control pill for use by the American public. This act culminated years of labor by Margaret Sanger, the founder of the American birth control movement and Planned Parenthood, who helped provide funding in its development1. The Pill was by no means the first contraceptive. But with its ease and near 100% effectiveness it brought contraception into the mainstream. Yet initially, contraceptives were not universally legal in the United States. It was not until the U.S. Supreme Court struck down a Connecticut law outlawing contraception2 in 1965 and a subsequent 1972 case3 (giving the unmarried access to contraception) that contraceptives were universally available in the United States4. With the ensuing use of contraception, dramatic changes were unleashed in Western civilization, often in ways unanticipated by the public. For the first time in the history of mankind, sexual intercourse had been effectively decoupled from pro creation. The social implications were immense. Women saw the Pill as Liberation. They could now control their destiny and the natural workings of their bodies. No longer would they be burdened with children they didn’t choose to have. Men instinctively saw something different; for them the Age of Unfettered Sex was about to dawn5. No longer would sex have consequences that required additional social obligations. And in the wake of contraception loomed the abortion and pornography industries. While always existing at the periphery, these trades were now moved to the threshold of the mainstream6, with contraception as the necessary stepping-stone. -
The Supreme Gift: the Gift of Life Commemorating the 50Th Anniversary of Pope Blessed Paul VI’S Encyclical Letter: Humanae Vitae a Pastoral Letter from Bishop John O
GETTY IMAGES The Supreme Gift: The Gift of Life Commemorating the 50th Anniversary of Pope Blessed Paul VI’s Encyclical Letter: HUMANAE VITAE A Pastoral Letter from Bishop John O. Barres to the People of God of the Diocese of Rockville Centre A Pastoral Letter to theJuly people 25, of the2018 Diocese of Rockville Centre 1 The Supreme Gift: The Gift of Life Commemorating the 50th Anniversary of Pope Blessed Paul VI’s Encyclical Letter: HUMANAE VITAE My dear Brothers and I. The Historical Context of Humanae Vitae Sisters in Christ: During the papacy of Pope St. John XXIII (1958 to 1963), On October 14, 2018, one of the great issues confronting the Church and the Pope Francis will canonize his modern world was the question of artificial contraception. predecessor, Pope Blessed Paul VI. The Catholic Church had always, throughout her history I write you this pastoral letter from the earliest times, taught that the use of contraception on the occasion of the 50th was morally wrong. But in 1960 the first oral contraceptive anniversary of the Encyclical pill was developed. The question arose as to whether this Letter Humanae Vitae, “On Human form of contraception, being different than previous forms, Life” – authored by this soon-to- might be morally permissible. be-canonized saint. But this teaching of the late Holy So, in 1963, the Holy Father established “The Pontifical Father is in many ways more important today than at any Commission for the Study of Problems of the Family, time before. It reveals how a holy pope, under terrible Population and Birth Rate,”1 in recognition that more and pressure to change the long-standing moral teaching of more Catholics were asking whether the new drugs might the Church, had the courage, strength and love to teach be used in keeping with the moral teachings of the Church. -
The Holy See
The Holy See IOANNES PAULUS PP. II EVANGELIUM VITAE To the Bishops Priests and Deacons Men and Women religious lay Faithful and all People of Good Will on the Value and Inviolability of Human Life INTRODUCTION 1. The Gospel of life is at the heart of Jesus' message. Lovingly received day after day by the Church, it is to be preached with dauntless fidelity as "good news" to the people of every age and culture. At the dawn of salvation, it is the Birth of a Child which is proclaimed as joyful news: "I bring you good news of a great joy which will come to all the people; for to you is born this day in the city of David a Saviour, who is Christ the Lord" (Lk 2:10-11). The source of this "great joy" is the Birth of the Saviour; but Christmas also reveals the full meaning of every human birth, and the joy which accompanies the Birth of the Messiah is thus seen to be the foundation and fulfilment of joy at every child born into the world (cf. Jn 16:21). When he presents the heart of his redemptive mission, Jesus says: "I came that they may have life, and have it abundantly" (Jn 10:10). In truth, he is referring to that "new" and "eternal" life 2 which consists in communion with the Father, to which every person is freely called in the Son by the power of the Sanctifying Spirit. It is precisely in this "life" that all the aspects and stages of human life achieve their full significance.