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The Anglican Tradition of Moral Theology Alan M. Suggate Hooker and the via media For the English who experienced the impact of the Reformation on the continent of Europe there was one fundamental question: what were to be the distinctive characteristics of the English Reformation? The reigns of Henry VIII, Edward VI, Mary and Elizabeth I were a period of great upheaval as that question was thrashed out. In the framing of a comprehensive answer no one was more influential than Richard Hooker (cl554-1600). Hooker was an eirenic man who sought a mid- dle

16 Moral Theology and the Human Sciences1 1 A Distinction of Cases Not all human sciences are equally developed in all their parts, and so we begin with a distinction of cases. Case i. Both morally good and morally evil courses of action are possible in areas in which neither the science itself nor its possible applications are in doubt. Such, for example, is often the case in medical ethics. Case 2. The science is not sufficiently determinate to yield fully concrete applications. None of its proposals is morally objectionable. Which proposal would yield the best

39. Moral Theology or Theological Morality? Mohammad Raayat Jahromi 1. Introduction Kant, undoubtedly, was a great philosopher, who created a system of thought that most subsequent philosophical movements can be traced back to. Thinking deeply on the thought structures of continental and analytical philosophies, one finally concludes that Kant’s thoughts are significantly present in contemporary movements. His pre-Critical and Critical works follow one single and common guideline, signifying coherence among the elements of Kant’s thought. Thus, it can be as

Moral Teleology and Moral Theology in the Kritik der Urteilskraft Filippo Gonnelli 1. In the Methodenlehre der teleologischen Urteilskraft Kant gives his last published version1 of the doctrine of the postulates. It differs from the one contained in the Kritik der praktischen Vernunft in several respects. The most visible difference concerns freedom: the concept of freedom does not need to be postulated and thus to be the object of a moral Fìr- wahrhalten anymore, being “der einzige unter allen Ideen der reinen Ver- nunft, deren Gegenstand Tatsache ist und unter

p a r t i i i Moral Theology on the Way to Its End For Thomas, the period of moral formation is the span of mortal life. At every point this side of death, human beings are still wayfarers, viatores. They are more like the adolescents of ancient ethics than its adults. Moral maturity, on Thomas’s account, happens beyond death. Thomas thus conceives every divine disposition for present human time as pedagogi- cal. Dependent as it is on both grace and revelation, his teaching in the Summa is even more time-bound. Thomas inherits moral languages that point

verification requirement are ghosts from the colonial past. In the seventeenth and eighteenth centuries, the category (Portuguese casta or qualidade ) pardos included persons with varying degrees of black African and/or Amerindian lineage. The pardo problem of today runs even deeper, in fact, streaming from the metaphysical and epistemological crisis triggered by racial pmixture in the late sixteenth century, which was to produce the vertiginous arbitraments of racial probabilism . Probabilism in the field of moral theology argued that in matters of conscience not

— 1 Λ — Some A s p e c t s o f Gregory o f Nyssa's Moral Theology in the Homilies on E c c l e s i a s t e s Everett Ferguson 1. Introduction 'The l i fe of virtue' (280,1) or 'training in the virtues' (333,16) is the theme of Gregory o f Nyssa's Homilies on Ecclesiastes. 1 The subject o f the Being of God and certain aspects of his creat ion requires a moment of silence (Ecc l 3:7), 'but there is a moment to speak o f the things through which our l i fe increases in virtue' (415,17-416,9; c f . 4 1 4 , 1 7 - 1 9 ) . 2 Thus, of the two parts of

capabilities: Subsidiarity and individual responsibility in liberalism and Christian moral theology .....................................133 I. Einleitung Der Begriff der „sozialen Gerechtigkeit“ ist nicht nur in politischen Debatten, son- dern auch in ökonomischen Fachdiskursen höchst umstritten. Dass dies bereits seit vie- len Jahrzehnten gilt, zeigt ein Rückblick in die Theoriegeschichte. So sprach bereits Wilhelm Röpke (1958, S. 177 f.) vom „vielmißbrauchten Wort der sozialen Gerechtig- keit“. Auch Ludwig Erhard (1988, S. 862) beklagte sich in einer Gedenkrede

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