DOCSLIB.ORG

St Thomas Aquinas on Affectivity: a Way Forward for Seminary Formation

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

St Thomas Aquinas on Affectivity: A Way Forward for Seminary Formation Bernard Lagan Gordon BTh, STB, STL Submitted in requirement for the degree of Doctor of Philosophy School of Philosophy and Theology Sydney Campus December 2019 1 DECLARATION OF AUTHORSHIP To the best of the candidate’s knowledge, this thesis contains no material previously published by another person, except where due acknowledgement has been made. This thesis is the candidate’s own work and contains no material which has been accepted for the award of any other degree or diploma in any institution. BERNARD L GORDON Monday, 13 January 2020 2 ABSTRACT St Thomas Aquinas on Affectivity: A Way Forward for Seminary Formation, is a theological argument that St Thomas’ teaching can be applied to the affective formation of men preparing to be Catholic priests. St Thomas’ teaching provides a very helpful understanding of affective maturity and its integral importance for a truly Christian and priestly life in the service of others. It flows from a theological anthropology that recognizes proper affective growth as an integral part of human life and interpersonal relationships. Affective maturity is an essential attribute for the seminarian to acquire because he is preparing to be a priest who has to fulfill his responsibilities to others in a loving, mature and virtuous way. The thesis is divided into three major sections. The first section lays the theological and anthropological foundation for the thesis. Since Pope St John Paul II called for the promotion of affective maturity in seminary formation, the influence of St Thomas’ teaching on St John Paul II’s understanding of affectivity is analyzed. Then, it is argued that St Thomas’ teaching on affectivity in Christ gives a firm foundation for affective formation in the life and example of Christ. Finally, through a discussion of St Thomas’ teaching on the passions such as love, hope and anger, a set of principles is set before the seminarian to reflect upon and articulate his affective experiences so that he may be understood and guided by his formators. The second section argues that St Thomas’ teaching on the Cardinal and Theological virtues can be applied as principles of affective formation. The Gifts of the Holy Spirit and the Fruits of the Holy Spirit are presented respectively as principles of affective development and a pattern by which affective maturity is recognized and assessed. The third section analyzes how St Thomas’ teaching on the capital vices, such as pride and vainglory, can help the seminarian to respond to his affective inordinateness. It also examines how St Thomas’ teaching on infused virtue can be applied as a principle of affective growth to order his desires and affections to the good. As a test case, chastity is examined as a virtue that enables him to properly form his sexuality in relation to others and responsibly love and care for others as a pastor. A significant finding of this thesis is that affective formation needs to be given a proper theological and Christological foundation. Only in this way can the seminarian become a man and a priest who reflects the life of Christ the Good Shepherd to those entrusted to his pastoral care. 3 ACKNOWLEDGEMENTS With deep gratitude I acknowledge everyone, especially the administrative and teaching staffs of the University of Notre Dame, Australia, Sydney Campus, for the privilege to research the thesis St Thomas Aquinas on Affectivity: A Way Forward for Seminary Formation. I have been blessed with two great supervisors for the writing of this thesis. My heartfelt thanks to Professor Renée Köhler-Ryan, Dean of the School of Philosophy & Theology, University of Notre Dame, Australia, Sydney Campus, who has been a truly intelligent encourager. I wish to especially thank Fr Paul Murray, Professor of Theology at the Pontifical University of St Thomas Aquinas (Angelicum) in Rome, Italy, a true man of prayer, learning and spiritual guidance. The impetus for this research began in the heart of Fr Tony Percy, the Rector of the Good Shepherd Seminary in Sydney, Australia, for some years during my time there as First Year Director. He saw the need to help seminarians mature emotionally so they could be true shepherds of God’s people and how a study of St Thomas’ teaching could contribute to their affective formation. I also thank Fr Danny Meagher, Rector of Good Shepherd Seminary in the later part of my time as First Year Director for his encouragement and the Archdiocese of Sydney for the chance to do some sabbatical work in Rome on the thesis. I give my very affectionate gratitude to the formation staff and the seminarians at Good Shepherd seminary who were part of the First Year Programme for the eight years I taught St Thomas’ teaching on affectivity as part of the Spiritual Year programme. Many of the young men who participated in the Spiritual Year have since been ordained as Deacons and Priests – your dedication and your desire to serve God and his people remains an inspiration for me to this day. The life of the mind and the heart is precious to us but without those who provide the material resources necessary we cannot achieve the good works set before us. Therefore, I gratefully acknowledge the funding of the Australian Government under the RTP scheme, which has made this research possible. Finally, and with great affection, to my Mum and Dad, my brothers and my sister, my many dear friends, some present, some now distant, and others who have gone before us in hope to the Promised Land of God, what is life without you and how can I ever offer you sufficient thanks? 4 TABLE OF CONTENTS INTRODUCTION 11 1. The Main Parts of the Argument 12 2. The Main Sources of Literature 15 SECTION 1: THE GENERAL PRINCIPLES OF AFFECTIVITY 20 CHAPTER 1: ST THOMAS AND ST JOHN PAUL II ON AFFECTIVITY 21 1. The Church’s Teaching on Affective Formation 21 2. St Thomas and Pope St John Paul II on Affectivity 27 a. Karol Wojtyła on Affectivity 30 i. Wojtyła’s Teaching in Love and Responsibility 31 ii. Connections with the Teaching of St Thomas on Affectivity 36 iii. The Virtues and Sexuality 38 b. St Thomas on the Subjectivity of the Person 43 3. The Manuals and St Thomas on Affectivity 45 Conclusion 50 CHAPTER 2: THE THEOLOGICAL BASIS FOR AFFECTIVE FORMATION 51 1. Affectivity in God 52 2. Christ’s Humanity is our Way to God 60 3. Christ’s Human Affectivity 66 4. Christ and Friendship 73 5. Christ and Pastoral Charity 81 Conclusion 83 5 CHAPTER 3: THE SENSES AND AFFECTIVE FORMATION 84 1. What is Passion? 86 2. What Causes the Passions? 91 a. The Causes of the Passions 91 b. The Causes of the Passions and Affective Formation 95 Conclusion 97 CHAPTER 4: THE FORMATION OF LOVE, DESIRE AND JOY 98 1. The Passion of Love 99 a. The Analogical Nature of Love 99 b. Amor Concupiscentiae et Amor Amicitiae 102 c. The Causes of Love 104 d. The Effects of Love 106 e. Implications for Affective Formation 108 2. The Strong Desire of Concupiscence 112 a. A Craving for the Pleasurable Good 112 b. Implications for Affective Formation 115 3. Pleasure and Joy 118 a. The Perfective Nature of Pleasure 118 b. The Pleasures of Sight and Touch 120 c. The Causes of Pleasure 121 d. The Effects of Pleasure 123 e. Implications for Affective Formation 125 Conclusion 131 CHAPTER 5: HATRED AND SORROW IN AFFECTIVE FORMATION 132 1. Hatred 132 6 a. Hatred is Opposed to Love 132 b. Hatred Properly Speaking 134 c. Hatred as a Vice 135 d. Implications for Affective Formation 137 2. Sorrow 139 a. The Types, Causes and Effects of Sorrow 140 b. Remedies for Sorrow 142 c. Sorrow as an Appropriate Response to Evil 144 d. Implications for Affective Formation 145 i. The Duty of Being a Consoler 146 ii. The Compassion of Pity 147 iii. The Benefits of St Thomas’ Teaching on Sorrow 150 Conclusion 152 CHAPTER 6: THE FORMATION OF AFFECTIVE RESILIENCE 153 1. Hope and Despair 154 2. Fear and Daring 159 3. Anger 164 Conclusion 173 SECTION 2: THE VIRTUES AS FORMATIVE PRINCIPLES 174 CHAPTER 7: THE FORMATIVE ROLE OF THE VIRTUES 175 1. The Nature of Virtue 176 2. Prudence and Affectivity 181 3. The Mean of Virtue 186 4. Passion and Moral Virtue 188 5. Virtue and the Growth of Freedom 193 7 6. Implications for Affective Formation 197 Conclusion 208 CHAPTER 8: THREE EXAMPLES OF HOW VIRTUE FORMS AFFECTIVITY 210 1. Friendship and the Good of Virtue 210 a. Virtuous Friendships 211 b. Love of Self and Friendship 213 c. Implications for Affective Formation 216 2. Beauty and Affective Formation 218 a. Beauty as a Dimension of Personal Communication 218 b. Spiritual Beauty 222 c. Implications for Affective Formation 224 3. Eutrapelia and Leisure 228 a. The Virtue of Eutrapelia 229 b. The Intrinsic Worth of Leisure 232 c. Implications for Affective Formation 236 Conclusion 239 CHAPTER 9: THE PRINCIPLES OF GRACE AND AFFECTIVE FORMATION 241 1. The Theological Virtues and Affective Formation 241 a. The Theological Virtues Perfect Affectivity 244 b. The Infused and the Acquired Virtues 248 c. The Mean of Virtue and Infused Virtue 251 d. Implications for Affective Formation 254 2. The Gifts of the Holy Spirit and Affective Maturity 256 a. The Formative Role of the Gifts 257 b. The Gifts that Form the Mind 259 c. The Gifts that Form Affectivity 260 8 d. Implications for Affective Formation 262 3. The Beatitudes Form Desire 266 a.
Recommended publications
  • X Sunday After Pentecost

    X Sunday After Pentecost

    X Sunday after Pentecost - Acedia1 In the name of the Father… Man is characterized by a three-fold love of self, neighbor and God.2 The three-fold wound of Original Sin distorts those loves,3 the resultant capital vices disposing us to commit sin, disordered acts not consistent with our true happiness which lies in cultivating - perfecting - well-ordered loves. The well-ordered love of self is distorted by the concupiscence of the flesh - by the capital vices of gluttony and lust which promise false happiness in pleasure. The perennial remedy against these carnal vices is corporal mortification, e.g., fasting. The well-ordered love of neighbor is distorted by the concupiscence of the eyes - by the capital vice of avarice which promises false happiness in possessions. The perennial remedy against this vice is liberality with worldly goods, particularly almsgiving. Arising from the wound of the pride of life is the capital vice of acedia - or sloth. Commonly understood as mere laziness or inertia, the early desert fathers rather articulated acedia as a disgust and sorrow for the monastic life and its attendant asceticism, prompting a desire to flee and return to a former life. Thus, acedia was seen as a peculiarly religious vice, a threat to a religious vocation - to a commitment of one's life to God. When monasticism reached the west, eremitical life became communal and the necessary asceticism assumed a social dimension. Consequently, acedia now manifested by distancing oneself from communal duties, e.g., common prayer or manual labor. The root, however, was still discontent with the religious identity, and therefore a relationship with God.
  • Acedia and the Evagrian Antidotes to Pastoral Burnout

    Acedia and the Evagrian Antidotes to Pastoral Burnout

    Southern Methodist University SMU Scholar Doctor of Ministry Projects and Theses Perkins Thesis and Dissertations Spring 5-14-2021 Acedia and the Evagrian Antidotes to Pastoral Burnout Thomas Daniel Irving [email protected] Follow this and additional works at: https://scholar.smu.edu/theology_ministry_etds Part of the Christianity Commons, Practical Theology Commons, and the Religious Education Commons Recommended Citation Irving, Thomas Daniel, "Acedia and the Evagrian Antidotes to Pastoral Burnout" (2021). Doctor of Ministry Projects and Theses. 5. https://scholar.smu.edu/theology_ministry_etds/5 This Dissertation is brought to you for free and open access by the Perkins Thesis and Dissertations at SMU Scholar. It has been accepted for inclusion in Doctor of Ministry Projects and Theses by an authorized administrator of SMU Scholar. For more information, please visit http://digitalrepository.smu.edu. ACEDIA AND THE EVAGRIAN ANTIDOTES TO PASTORAL BURNOUT Approved by: _______________________________________ Prof. James Kang Hoon Lee Associate Professor of the History of Early Christianity Altshuler Distinguised Teaching Professor Director, Doctor of Ministry Program Advisor ___________________________________ Prof. Alyce McKenzie Le Van Professor of Preaching and Worship Altshuler Distinguished Teaching Professor Director, Center for Preaching Excellence Reader ! ACEDIA AND THE EVAGRIAN ANTIDOTES TO PASTORAL BURNOUT A Dissertation Presented to the Graduate Faculty of Perkins School of Theology Southern Methodist University in Partial Fulfillment of the Requirements for the degree of Doctor of Ministry by Rev. Daniel Irving B.A., Religious Studies, Southern Methodist University M.Div., Duke Divinity School April 1, 2021 ! Copyright (2021) Rev. Daniel Irving All Rights Reserved ! Irving, Daniel B.A., Southern Methodist University, Dallas, 2004; M.Div., Duke Divinity School, Durham, 2008.
  • 7-Sins-Fall-17-Reviewed.Pdf

    7-Sins-Fall-17-Reviewed.Pdf

    Fall 2017 Syllabus Honors Seminar VI 1178-IDH 3034- RVE #87808, Fully Online General Information | Important Information | Course Detail | Course Calendar General Information Professor Information Photo by Jean-Michele Instructor: Prof. Mary Lou Pfeiffer, LL.M., MA Phone:305-348-4100, The Honors College (MMC- DM 233) Fax: 305-348-2118 Office: OE 165 Office Hours: By appointment Email: Please use course email or if necessary [email protected] Course Description, Course Purpose Upper division Honors “Aesthetics, Values and Authority” fully online The Seven Deadly Sins [“Seven” is referenced hereafter using the Arabic number 7] is a fully online, 2 semester- 3 credits/semester- Honors course that investigates a 3-letter word, "sin," and its evolution into the list of the 7 deadly [capital/mortal] sins: anger, envy, gluttony, greed, lust, pride and sloth, that are central to moral philosophy and human behavior. They have been examined through art, music and literature for more than fifteen hundred years, and recently through multimedia and texts. The course provides the student with a background to recognize, define and analyze the 7 sins, their historical roots and corresponding virtues as they emerged from Eastern and Western societies throughout written history. Oxford University Press/New York Public Library produced books for each sin from the following authors: Dyson, Epstein, Wasserman, Prose, Tickle, Thurman and Blackburn. These and another text, Sin: the Early History of an Idea by Paula Fredriksen, explore the complexity of sin and how it affects humanity. In addition to the texts, students are required to view films/DVD’s throughout the course posted online accompanied by works of art, music, and electronic reading material.
  • The Passion Sadness According to St. Thomas

    The Passion Sadness According to St. Thomas

    Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1956 The Passion Sadness According to St. Thomas Benjamin Joseph Urmston Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the Philosophy Commons Recommended Citation Urmston, Benjamin Joseph, "The Passion Sadness According to St. Thomas" (1956). Master's Theses. 1313. https://ecommons.luc.edu/luc_theses/1313 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1956 Benjamin Joseph Urmston THE PASSION SADNESS ACCORDING TO ST. THOMAS by- Benjamin J. Urmaton, S.J. A Theais Submitted to the Faculty of the Graduate School of Loyola University- in Partial Fulfillment of the Requirements for the Degree of Master of Arta February' 1956 LIFE Benjamin Joseph Urmston, S.J., was born in Cinoinnati, Ohio, September 20, 192$. He was graduated from Mt. Healthy High School, Mt. Healthy, Ohio, June, 194). In July, 1943, he entered xavter University. Cinoinnati, Ohio. After two and a half years in the armr, he entered the Sooiety ot Jesus in September, 1946, and enrolled again in Xavier 'University. He transterred to West Baden College. of Loro1a Univeraity in Septe.ber, 19$0. He was graduated in June, 19$1, with the degree ot Bachelor ot Arts. The author began his graduate studtes at Loyola Uni­ versity in July, 19$1.
  • Diligence Through Identity 1

    Diligence Through Identity 1

    DILIGENCE THROUGH IDENTITY 1 Diligence Through Identity: Paul’s leadership approach in Ephesians 4 Daniel P. Rogers, DSL Liberty University School of Business Edited by Lisa Simmons Author Note Daniel P. Rogers is an officer in the United States Coast Guard and an adjunct professor at Liberty University’s School of Business. He can be reached via email at [email protected] or via phone at 202.821.2444. DILIGENCE THROUGH IDENTITY 2 Abstract This article seeks to understand the relationship between the classic Christian virtue of diligence and organizational leadership. It begins with some of the history of Christian thought as it relates to character, diligence, and leadership from a philosophical perspective. Next it analyzes Ephesians 4 using an inner texture analysis. The structure of the passage is considered first, then the verbs are analyzed. Past tense verbs obviously refer to actions already past. Future verbs tell us the end result. Present linking verbs denote a “by definition” relationship, and present action verbs give a clue to where diligence in necessary. The analysis is then used to provide practical application for Christians in general and Christian leadership in particular. Four themes emerge from this close look at verb usage. The first theme gleaned from the passage is that all are free to use their gifts for the benefit of others. The second theme found within the passage is that there is no need to try to build esteem upon a comparison between leaders and followers; instead, all are free to draw their identity from Christ. The third theme given within the passage is that Christian leaders can believe that others truly can change because we remember the character that once defined us.
  • Acedia, Tristitia and Sloth: Early Christian Forerunners to Chronic Ennui

    Acedia, Tristitia and Sloth: Early Christian Forerunners to Chronic Ennui

    Acedia, Tristitia and Sloth: Early Christian Forerunners to Chronic Ennui Ian Irvine This article focuses on the relevance of early Christian writings on acedia and tristitia to the primary modern and postmodern mala- dies of the subject, i.e., chronic ennui, alienation, estrangement, dis- enchantment, angst, neurosis, etc. The focus will be on the ‘chronic ennui cycle’ which has been extensively discussed by Steiner (1971), Bouchez (1973), Kuhn (1976), Healy (1984), Klapp (1986) and Spacks (1995).1 It can be described as a cycle of boredom and addiction which robs individuals of meaning and a sense of the élan vitale. This cycle has undergone various mutations of form over the centuries. Many of the writers mentioned above have plotted its course of development from classical times to the present. Such dis- cussions begin with the descriptions of taedium vitae, luxuria and the horror loci supplied by Roman philosophers and writers such as Lucretius, Petronius and Seneca. They also encompass analyses of the spiritual illnesses of acedia and tristitia written by the Desert Fa- thers and of the various emotional and medical conditions de- scribed by Medieval and Early Modern poets and medical profes- 1 George Steiner, In Bluebeard’s Castle (1971); Madeleine Bouchez, L’Ennui (1973); Reinhard Kuhn, The Demon of Noontide: Ennui in Western Literature (1976); Sean Desmond Healy, Boredom, Self and Culture (1984); Orrin Klapp, Overload and Boredom (1986); and Patricia Spacks, Boredom (1995). Acedia, Tristitia and Sloth HUMANITAS • 89 sionals, e.g., saturnine melancholy, spleen, fits of the mothers, and ‘The English Malady.’ Due largely to the immense sociocultural changes that struck Chronic ennui Europe in the nineteenth century the problem of chronic ennui an obsession (sometimes termed ‘the spleen,’ hypp, languer, nerves and disen- of romantic chantment) inevitably became a major theme (if not obsession) for and realist writers.
  • History of Depression Through the Ages

    History of Depression Through the Ages

    ISSN: 2455-5460 DOI: https://dx.doi.org/10.17352/ada MEDICAL GROUP Received: 23 December, 2019 Review Article Accepted: 05 May, 2020 Published: 06 May, 2020 *Corresponding author: Michel Bourin, Neurobiology History of depression through of anxiety and mood disorders, University of Nantes, 98, rue Joseph Blanchart 44100 Nantes, France, E-mail: the ages Keywords: Depression; DSM; Freud; Greco-roman antiquity; Kraepelin Michel Bourin* https://www.peertechz.com Neurobiology of anxiety and mood disorders, University of Nantes, 98, rue Joseph Blanchart 44100 Nantes, France Abstract Depressive thoughts appeared from the origins of Humanity. They are found in philosophical writings and in literature since Antiquity. They have been approached in a religious or medical way since always, with conceptions which sometimes mixed physiological and mystical explanations. With the advent of psychiatry as a medical discipline, depressive disorder was included in the classifi cations of mental disorders. In the fi rst half of the 20th century, depression was only a detectable syndrome in most mental illnesses, psychoses and neuroses, and received no special attention in our societies. Its determinism is designed in a multifactorial way, integrating psychological, social and biological factors. Introduction - yellow bile coming from the liver (bilious character, that is to say anxious) Depression is often presented as a fashionable disease. It is considered to be the disease of the 21st century. Yet it was - the black or atrabile bile coming from the spleen already described by Hippocrates in antiquity and it was at (melancholic character) the beginning of the 1800s that this term of depression, of the These moods correspond to the four elements themselves Latin "depressio" meaning depression, will make sense with characterized by their own qualities: the birth of psychiatry.
  • John Wesley's Eucharist and the Online Eucharist

    John Wesley's Eucharist and the Online Eucharist

    John Wesley’s Eucharist and the Online Eucharist By KIOH SHIM A thesis submitted to The University of Birmingham for the degree of Doctor of Philosophy Department of Theology and Religion College of Arts and Law The University of Birmingham March 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Since the late 20th century information technology has changed the lives of individuals and relationships at local, nation and even global levels. In particular the internet is used by many religious groups for theological and spiritual purposes. Some parts of Christianity have confronted the issue of how to deal with the use of internet. As a result, an internet church has emerged, offering Eucharistic services online across the globe. Even though the numbers of internet churches/Eucharistic groups have sharply increased in the last two decades, the attitude of the established churches does not appear to have taken account of this change yet. To achieve this it is necessary for such initiatives to be guided by certain theological norms or church regulations. This may relate to the definition of church, Eucharistic theology, or how to deal with emerging cultures.
  • Dr. THOMAS P. SCHECK CURRICULUM VITAE

    Dr. THOMAS P. SCHECK CURRICULUM VITAE

    Scheck CV - 1 Dr. THOMAS P. SCHECK Associate Professor of Theology, Ave Maria University PH.D., University of Iowa, 2004, Interdisciplinary Studies: Religion, Classics and Philosophy M.Div., Trinity Evangelical Divinity School, 1989 CURRICULUM VITAE Born: 1964 Education 1982-84 Iowa State University 1984-87 Moody Bible Institute, BA, Bible/Theology (1987) 1987-89 Trinity Evangelical Divinity School, Master of Divinity, magna cum laude (1989) 1999-2004 University of Iowa, Ph.D. (2004) Mailing Address: Ave Maria University, 5050 Ave Maria, Blvd., Ave Maria, Florida 34142-9505 Email: [email protected] Office Phone: (239) 280-1640 Amazon Author Page URL: https://www.amazon.com/author/tpscheck1964 PUBLICATIONS Books Erasmus’s Life of Origen: A New Annotated Translation of the Prefaces to Erasmus of Rotterdam’s Edition of Origen’s Writings (1536). Translated with commentary by Thomas P. Scheck. Foreword by Richard L. DeMolen. Washington, D.C.: The Catholic University of America Press, 2016. Origen and the History of Justification: The Legacy of Origen’s Commentary on Romans. Notre Dame, Indiana: The University of Notre Dame Press, 2008. Paperback edition, 2016. Translations Jerome. Commentaries on the Twelve Prophets, volume 2 [Zechariah, Malachi, Hosea, Joel, Amos]. Edited by Thomas P. Scheck. Ancient Christian Texts. Downers Grove: Intervarsity Press, 2017. St. Jerome: Commentary on Ezekiel. Translated by Thomas P. Scheck. Ancient Christian Writers No. 71. New York: The Newman Press, 2017. Jerome. Commentaries on the Twelve Prophets, volume 1 [Nahum, Micah, Zephaniah, Haggai, Habakkuk, Jonah, Obadiah]. Edited by Thomas P. Scheck. Ancient Christian Texts. Downers Grove: Intervarsity Press, 2016. St. Jerome: Commentary on Isaiah; Origen: Homilies 1-9 on Isaiah.
  • Pastoral Ethics Study Notes L

    Pastoral Ethics Study Notes L

    ———————————————— THINK AGAIN PASTORAL ETHICS STUDY NOTES L ———————————————— ———————————————— David Atkinson PERSONA 1 LIVING WORD AMI PASTORAL ETHICS ———————————————— ———————————————— Contents THINK AGAIN Preface Introduction 1 The place of the Bible in Christian ethics Part One: Pastoral Ethics and Personal Relationships 2 Marriage 3 Once married—always married? STUDY NOTES L 4 Sexuality 5 The church and homosexual people 6 The future of the family 7 Forgiveness Part Two: Pastoral Ethics and Social Issues 8 Rulers to obey? 9 Christian concerns in the nuclear debate 10 A Christian theology of work 11 Christian faith and physical science 12 Green religion and green science R. J. Berry, Professor of Genetics, University College, London 13 Power and powerlessness Dr Nigel Biggar, Fellow and Chaplain of Oriel College, Oxford 14 The world of business Dr Richard Higginson, Lecturer in Ethics at Ridley Hall, Cambridge Part Three: Pastoral Ethics and Questions of Life and Death 15 Towards a theology of health 16 The Christian church and the ministry of healing 17 Problems of human embryo research 18 ‘Every child a wanted child’ PERSONA 19 Thou most kind and gentle death? 20 Causing death and allowing to die Epilogue 2 LIVING WORD AMI PASTORAL ETHICS ———————————————— ———————————————— 1 Preface THINK AGAIN Since much of the material in this book first appeared in 1989, there have been a number of significant changes. More church reports have appeared about sexuality; there is wider public acceptance of cohabitation; changes have been proposed in divorce legislation; the enormous changes in Eastern Europe have placed discussion of STUDY NOTES L nuclear deterrence in a different light; the Gulf War and the situation in Bosnia have brought the reality of modern conventional warfare much more clearly into focus; and medical ethics continues to advance faster than many of us can keep up with.
  • «The Problem of Pastoral Theology»

    «The Problem of Pastoral Theology»

    PO N TIFICI A UN IVÈRSI TAS LATERANEN SIS ACADEMIA ALFONSIANA INSTITUTUM THEOLOGIAE MORALIS STUDIA MORALIA I I DESCLÉE & SOCII - EDITORES PONTIFICII RO MA - PA RIS - TOUR N AI - NEW YO RK Imprimi potest G. GAUDREAU, Sup. Gen. C.ss.R. 10 decembris 1964. Curia Archiepiscopalis Perusina Imprimatur Perusiae, 20 decembris 1964 DoMmwus DOTTORINI, Vie. Gen. INDEX VISSER .J., c.ss.r., Introductio 7-9 BUIJS L., c.ss.r., De Theologia morali et Sermone Mon- tano 11-41 ENDRES J., c.ss.r., Geniigt eine rein biblische Moraltheo- logie? 43-72 KocH R., c.ss.r., L'imitation de Dieu dans la morale de l'Ancien Testament 73-88 CAPONE D., c.ss.r., Dissertazioni e Note di S. Alfonso sulla probabilità e la coscienza dal 1764 al 1769 89-155 H0RT0LAN0 A., c.ss.r., La superconciencia ·moral cri- stiana 157-173 O'SHEA K., c.ss.r., Religious awe: an existential dimen- sion of divine faith . 175-189 PETERS B., La valeur morale de l'intimité personnelle. Un problème actuel posé à propos de l'influence­ ment pharmacologique délibérément exercé sur la personnalité . 191-254 O'RIORDAN S., c.ss.r., The problem of pastora! theology 255-275 DE MARGERIE B., s.j ., Mission des confesseurs et con- science sociale 277-291 F0RN0VILLE TH., c.ss.r., Réflexions d'un croyant sur « La foi d'un incroyant » 293-326 SAMPERS A., c.ss.r., Quaedam de Academia Alfonsiana notitiae . 327-336 Index vol. I Studio Moralia . 337 SEAN O'RIORDAN, C.SS.R. THE PROBLEM OF P ASTORAL THEOLOGY SUMMARIUM In hac aetate Ecclesiae valde floret theologia 'pastoralis'.
  • Calvin's Theology As Pastoral Theology

    Calvin's Theology As Pastoral Theology

    Calvin's Theology as Pastoral Theology Takeshi Takasaki Calvin's theology is pastoral. I learned about Calvin's theology, the Reformed tradition, ecclesiastical Latin, modem theology (particularly Barth and Brunner), and the evangelical spirit from Dr. I. John Hesselink at Tokyo Union Theological Seminary (1962-64, 1970-73), and at Western Theological Seminary (1974-76, 1987-88). A missionary to Japan for twenty years, Dr. Hesselink is still active and influential in Japan through his books and articles as well as his visiting for preaching and teaching. Calvin's Theology Is Pastoral In all of his reforming work, Calvin was "a shepherd of souls." 1 This correct, but too brief description of the whole person and ministry of Calvin, is more fully explained by Jean-Daniel Benoit: "One loves to speak of him as the Reformer of Geneva. It would perhaps be more correct to refer to him as the pastor of Geneva, because Calvin was a pastor in his soul, and his reformatory work, in a good many respects, was only the consequence and extension of his pastoral activity."2 Why did Calvin so devote himself to pastoral work? There are two mission commandments in the New Testament. One is the great commission (Matt. 28 :18-29). The other is the commission for pastoral work (Matt. 9:36-38). Both are phases of one ministry and cannot be separated. Calvin felt called to pastoral ministry by Christ himself. 3 Ministry is based on these two commandments concerning mission (cf. Eph. 4:7-16). To be pastoral means to make the doctrine of grace first and central, and then to seek a well­ ordered church under the Lordship of Christ.