Pub Date : 2019-03-28DOI: 10.1093/oxfordhb/9780199566273.013.34
M. Volpe
This chapter concerns Catholic moral anthropology. After beginning by emphasizing the centrality of the teaching that human beings are created in the image of God, the chapter shows that human beings, as a union of soul and body, are ordered towards beatitude, towards a true freedom that imitates and participates in divine freedom. The status of being in the image of God is a gift to all persons: even the most seriously intellectually disabled persons still bear this image in its fullness. The architecture of the moral life is then considered, by examining the passions and importance of an educated conscience. The chapter ends by showing that Catholic moral anthropology emphasizes the communal nature of the moral life.
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Pub Date : 2018-11-07DOI: 10.1093/oxfordhb/9780199566273.013.35
Livio Melina
This chapter considers the possibility of a Catholic ethics based on the notion of virtue. Although the notion of virtue has been much discussed in recent years, and was central to early Christian ethics, for much of modernity it was a neglected concept in Catholic moral theology. After considering the shift that has again brought the concept of virtue to prominence, the chapter assesses different current models for virtue ethics. The remainder of the chapter argues for a contemporary Thomistic model of virtue ethics, arguing that St Thomas offers the most philosophically coherent model, and one that is also Christologically focused.
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Pub Date : 2018-11-07DOI: 10.1093/OXFORDHB/9780199566273.013.40
C. C. Pecknold
This chapter explores Catholic teaching on life in the political realm. It explores first how the contours of debate were set in the early Church. Augustine’s notion of the two cities’ provided a basic foundation for later Latin Catholic thought, presenting the city of God on pilgrimage towards the heavenly city—and yet united already to it as Christ’s body. The city of man is founded on humanity’s turn away from right desire for God, and it is from within the city of God that we learn to view the relative integrity and value of all other human social order. The middle sections of the chapter explore the development of this vision in the medieval period. Later sections examine transformations across the Reformation period, ending with a treatment of these questions at Vatican II and in the Catechism of the Catholic Church.
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Pub Date : 2018-06-07DOI: 10.1093/oxfordhb/9780199566273.013.56
Vimal Tirimanna
This chapter examines the character of Catholic theology in the Asian context. It argues that Asian theologies rely on the fundamental principles of universal Christian theology even though, in their reflections on these principles in the light of their lived experience, they arrive at conclusions that are unique but not contradictory to universal theology. The chapter proceeds by examining six fundamental principles shared by Asian theologies: God is actively present in all his creation; pluralistic diversity necessarily demands a dialogical existence; the lived reality of harmony is an essential Asian theological concept; theology occurs in and through lived contexts; the kingdom preached by Jesus is wider than the visible Church; and theology needs to bring total, integral human liberation.
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Pub Date : 2015-05-05DOI: 10.1093/OXFORDHB/9780199566273.013.41
L. Ayres
At the foundation of Catholic theology are to be found Origen of Alexandria and Augustine of Hippo. They are so foundational not, most importantly, because of their positions on particular theological questions, but because of their conception of theological thinking itself. Both articulate accounts of the role of attention to Scripture and the use of philosophical reasoning that are formative in the centuries that follow. Both thinkers were original geniuses who also represent the approach of earlier Christian traditions. Widespread controversy over Origen’s thought throughout the Christian world means that Augustine’s conception of theology can also be understood as something of a corrective to his predecessor (even if this is often unconscious).
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