By Joseph A. Selling
Ordinarily, Catholic ethical theology has been dependent upon an process that over-emphasized the position of normative ethics and therefore linked ethical accountability with following or disobeying ethical principles. Reframing Catholic Theological Ethics bargains another moral strategy which, with no destroying any of the dear insights of normative ethics, reorients the self-discipline to contemplate human motivation and goal earlier than investigating behavioral recommendations for knowing one's finish. facts from the hot testomony warrants the formation of a teleological approach for theological ethics that's additional elaborated within the technique taken via Thomas Aquinas. regrettably, the insights of the latter have been misinterpreted on the time of the counter-reformation.
Joseph A. Selling's research of ethical theological textbooks demonstrates the entrenchment of a normative approach aimed toward opting for sins in provider to the perform of sacramental confession. With an organization foundation within the instructing of Vatican II, the "human individual integrally and properly thought of" presents the elemental criterion for coming near near moral concerns within the modern global. the viewpoint then turns to the the most important query of describing the ends or objectives of moral residing via delivering a clean method of the concept that of advantage. promoting concludes with feedback approximately how one can mix normative ethics with this replacement technique in theological ethics that starts with the particular, moral orientation of the human individual towards virtuous living.
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19: 16–22 ǁ Mark 10: 17–22 ǁ Luke 18: 18–23) and ‘who will be saved’ (Matt. 19: 23–30 ǁ Mark 10: 23–31 ǁ Luke 18: 24–30). The phrase ‘eternal life’ is used twice, ﬁrst in the initial question and then in the answer about who can be saved. A Theology for ‘Theological Ethics’ 31 do even more, what is it that one needs to do? Jesus’ answer is simple if challenging: ‘sell all you have and come, follow me’. Far too many people have interpreted this with a preoccupation upon the role of riches in one’s life.
The New Testament witnesses a clear rivalry between Jesus and the Pharisees,1 usually centring around the interpretation of the law. The Pharisees never succeed in trapping Jesus, who is also quoted as saying that the law retains, and always will retain, its integrity. At the same time, he tells us that ‘all the law and the prophets’ depend upon the twofold commandment to love God and to love your neighbour as yourself (Matt. 22: 34–40). As this law addresses one’s attitude and is not immediately reduced to commandments or material norms, one could say that Jesus’ preaching emphasized the spirit rather than the letter of the law.
As regards truth-telling itself, we should also consider the many inventions that have been created to circumvent the awkwardness of thinking that the whole, complete, accurate, and ‘bare’ truth must always be told. Prominent in the Catholic tradition here is the notion of ‘mental reservation’ whereby one utters a phrase (or tells a story) that is not in itself false, but which one knows will mislead the hearer into thinking that what is being said is very different, in fact the opposite, of what might be called ‘the facts’.