This essay explores how vulnerability, understood not as precarity but as capacious responsivenes... more This essay explores how vulnerability, understood not as precarity but as capacious responsiveness, much as the philosopher Judith Butler identifies it, and recognition are key moral concepts that are prior conditions for the expression of conscience. Appreciating Thomas Aquinas' argument that conscience is neither a power or a habit, but rather an act, the essay argues that Aquinas' inclination synderesis, that prompts us to the good and away from evil, functions in a way similar to vulnerability. Fundamentally, vulnerability prompts us to recognize the neighbor who needs our response.
The Church will have to initiate everyone-priests, religious and laity-into this "art of accompan... more The Church will have to initiate everyone-priests, religious and laity-into this "art of accompaniment" which teaches us to remove our sandals before the sacred ground of the other (cf. Ex 3:5). The pace of this accompaniment must be steady and reassuring, reflecting our closeness and our compassionate gaze which also heals, liberates and encourages growth in the Christian life. Pope Francis, Amoris Laetitia, no. 169. I especially ask Christians in communities throughout the world to offer a radiant and attractive witness of fraternal communion. Let everyone admire how you care for one another and how you encourage and accompany one another. Amoris Laetitia, no. 99. Someone good at such accompaniment does not give in to frustrations or fears. Amoris Laetitia, no. 179. To accompany someone is to go somewhere with him or her, to break bread together, to be present on a journey with a beginning and an end. Paul Farmer, "Accompaniment as Policy" 1
There is a certain urgency about this volume, which is not often reflected in works of theology o... more There is a certain urgency about this volume, which is not often reflected in works of theology or theological ethics. The sheer scale of the undermining of human dignity through sexual abuse that has occurred within the Church asks questions of these disciplines and scholars within them: to what extent have we been blind to these issues? Why have our efforts in theology and theological ethics been so slow to wrestle with this crisis? How are theology and theological ethics implicated in the crisis? And how might the disciplines be constructive in responding? In this volume, we encounter a diverse range of scholars from all around the world wrestling with these and other questions.
John W. O'Malley, S.J. has proffered and used the concept of style so as to name something other ... more John W. O'Malley, S.J. has proffered and used the concept of style so as to name something other than content that is needed in order to understand argument or research. In a way, style is to contemporary argument what rhetoric was to grammar. This essay attempts to capture what O'Malley means by style, but also, and more importantly, seeks to describe or capture O'Malley's own style. By employing the different formats that Jesuit Higher Education: A Journal offers, the essay tries to highlight the relevance and richness of style in communicating the self to the other. In a word, style is the bridge that makes an argument understood, recognized, and remembered. O'Malley makes sure in both his own writings and his style that we never forget the necessity of style for living out our vocations as researchers, teachers, mentors and colleagues.
, submissive, and fearful. This work discusses such traits, both blatantly and subtly reinforced,... more , submissive, and fearful. This work discusses such traits, both blatantly and subtly reinforced, in many of the most popular works of the period. Quoting a variety of passages, Deborah O'Keefe illustrates the typical behavior of fictional girlsmost of whom were passive and immobile while other girls were actually invalids. They all engaged in approved girlish activities: deferred to elders, observed the proprieties, and, in the end, accepted conventional suitors. Even rare feisty tomboys like Jo in "Little Women" eventually gave up their dreams and their independence.This discussion is interlaced with moments from the author's own childhood that suggest how her developing self interacted with these stories. She and her contemporaries, trying to reconcile the conservative reading with the changing world around them, learned ambivalence rather than confidence. "Good Girl Messages" also includes a discussion of books read by boys, who were usually depicted as purposeful, daring, and dominating. The final chapter reviews the enormous changes for the better in children's books, stories of girls who do Download Catholic Ethicists on HIV/AIDS Prevention ...pdf
Studies in the Spirituality of Jesuits, Mar 15, 2013
the writers is that their reflections will help all of us become the Society God is inviting us t... more the writers is that their reflections will help all of us become the Society God is inviting us to become as we move into this new century. 1 America, October 15, 2001, 28. "Burgaleta? That Doesn't Sound Irish to Me." by Claudio M. Burgaleta, SJ. J. entered the New York novitiate in 1980 at Syracuse, N.Y., without really knowing the North American Society of Jesus very well. I had not attended a Jesuit high school or college or belonged to a Jesuit parish. This is not to say that I was entirely unacquainted with the Ignatian charism. My family revered the Society for its distinguished reputation in education. But even more, we saw it as embodied in the quasi-mythical Spanish Jesuit of the Antilles Province, Amando Llorente, the spiritual director of a Marian sodality for professional men established in Cuba in the 1930's, the Agrupacion Catolica Universitaria. I would characterize my spirituality before entering as Ignatian, Marian, devotional, and defined by the Agrupacion's anti-Communist and pro-papal sympathies. Perhaps it should not come as a surprise that with a background such as mine, I was deferred from entering the Society in 1978, and was
The authors offer a panoramic view of contemporary moral theology from West European countries or... more The authors offer a panoramic view of contemporary moral theology from West European countries organized around five themes: reception of recent papal magisterial documents, "autonomous" ethics in the context of faith, natural law, conscience and moral reasoning, and issues in bioethics. Europeans are seen as emphasizing the agent as a relational subject intimately linked to the rest of humanity, to the natural order, and to God, and as almost always writing from a historicist rather than a classicist viewpoint] L AST YEAR at a meeting of regular contributors to the "Notes in Current Moral Theology" a discussion developed about the need for these notes to have a more international scope, and we were delegated to make a first foray into that arena by focusing on moral theology published in Western Europe (basically Austria, Belgium, France, Germany, Italy, and Spain) over the past five years. After reviewing more than two hundred books and essays, we recognize that we have hardly done justice to the depth of those works. We are surprised, however, by an emerging consensus: the moral theology coming out of Western Europe is basically continuing on the original agenda established by those who promoted an autonomous ethics in the context of faith, but with one important modification. Writers today understand autonomy in two different ways. As opposed to theonomy or heteronomy, contemporary writers insist on the basic insight of an autonomous ethics in the context of faith, that is, of a responsible human self-determination. As a basic telos, however, autonomy is an inadequate expression for the end of the human subject. Almost every major contributor insists on the need to talk of the realization of a subject as relational. A profound interest in the person whose subjec
In September 2005 this journal published an article by Thomas Shannon and James Walter on the Cat... more In September 2005 this journal published an article by Thomas Shannon and James Walter on the Catholic tradition surrounding assisted nutrition and hydration (ANH) in end-of-life care. Responding to this essay, moral theologians John Paris, James Keenan, and Kenneth Himes take exception to what they perceive as a proposition promoted in that article, that John Paul II's allocution “Life-Sustaining Treatments and the Vegetative State” significantly altered traditional Catholic teaching on ANH. The authors examine that proposition in the light of the tradition and the norms for assessing the weight to be accorded various papal pronouncements.
standards drive these opportunities. Recreating a rigid, one-size-fits-all classroom model that d... more standards drive these opportunities. Recreating a rigid, one-size-fits-all classroom model that did not work the first time around for many of these adults is not the solution. We must become better at learning how adults engage and persist with learning opportunities. This may suggest a need to increase the types of opportunities to which access is being promoted. For example, learners expand their knowledge within the context of what they already know. This is especially true for adult learners. Thus, applied learning opportunities should take into account the variety of life experiences and expertise that adults bring to the new learning experience. We may also learn important lessons from for-profit institutions. These proprietary colleges have seen enrollment among adult learners explode because they use innovative learning technologies and offer workplacerelevant courses at convenient times and places for working people. We should at least explore some market-based approaches that for-profits have adopted, such as giving learner-consumers a role in determining when and how courses are delivered.
This is the first of a three volume work, the first code of its kind. This volume deals primarily... more This is the first of a three volume work, the first code of its kind. This volume deals primarily with character development. The second volume, Love Your Neighbor will address the ethics pertinent to interpersonal relations: obligations to the weakest and most vulnerable; between employers and employees; between Jews and non-Jews; between those who disagree; etc. The final volume, not yet named, will deal with family, friendship and community.
Studies in the Spirituality of Jesuits, Mar 13, 2013
ly addressed its Puritan readership. Knowing the story inevitably leads us to look at the text. W... more ly addressed its Puritan readership. Knowing the story inevitably leads us to look at the text. What did Persons write? Another important issue is this: Long after other Puritan works appeared, Persons's work remained a success well into the 1630s and had again as many sales as either of the great Puritan classics-Arthur Dent's Plaine Man's Pathway to Heaven and William Perkins's Foundation of Christian Religion. 2 No contemporary Puritan text enjoyed such popularity and no other work of devotion compared to it. The historian Helen White called it "incomparably the most popular book of spiritual guidance in sixteenth-century England." And the historian Peter Milward observes, it reigned as "the most popular book of devotion among both Catholics and Protestants in Elizabethan and Jacobean England." So what? What does it mean for our contemporary self-understanding when one of the most important written works among second-generation Jesuits found its most fervid readership among early English Puritans? The relevance of Persons's work on our spirituality today bears examination. These four topics-the story, Persons's text, the Puritan editions, and the "so what?"-need to be considered. The Story For several political and eeelesial reasons that we cannot confer here, Queen Elizabeth I promulgated the Act of Supremacy in 1559, thereby imposing several sanctions on Roman Catholics. Although these penalties were not regularly enforced, they had a debilitating effect on the Catholic community. 5 Moreover, because many priests subsequently conformed to the Church of England, Catholics wishing to remain faithful to Rome were left leaderless. Then, in 1570 Pope Pius V issued the bull Regnans in excelsis, excommunicating Elizabeth and declaring her no longer the English sovereign. English Roman Catholics were now politically compromised by their religious leader, who offered them little by way of spiritual or
Addressing the issue of human genetic enhancement, this essay looks at four issues. First, the Ca... more Addressing the issue of human genetic enhancement, this essay looks at four issues. First, the Catholic tradition on spiritual perfection suggests reasons for keeping the question of genetic enhancement open. Second, how Catholics understand human nature allows us to look at genetic enhancement in some very specific ways. Third, I suggest a few standards for deciding when enhancement could be permitted or not. Fourth, I conclude that we are still having this discussion on theoretical grounds and that we should be engaging actual alarming enhancement developments that are deeply problematic. In particular, the essay closes on the work by the U.S. Defense Advanced Research Projects Agency [DARPA] and its three-billion-dollar agenda, which is achieving enhanced human capacities for purposes of war, policing, and global domination.
This essay explores how vulnerability, understood not as precarity but as capacious responsivenes... more This essay explores how vulnerability, understood not as precarity but as capacious responsiveness, much as the philosopher Judith Butler identifies it, and recognition are key moral concepts that are prior conditions for the expression of conscience. Appreciating Thomas Aquinas' argument that conscience is neither a power or a habit, but rather an act, the essay argues that Aquinas' inclination synderesis, that prompts us to the good and away from evil, functions in a way similar to vulnerability. Fundamentally, vulnerability prompts us to recognize the neighbor who needs our response.
The Church will have to initiate everyone-priests, religious and laity-into this "art of accompan... more The Church will have to initiate everyone-priests, religious and laity-into this "art of accompaniment" which teaches us to remove our sandals before the sacred ground of the other (cf. Ex 3:5). The pace of this accompaniment must be steady and reassuring, reflecting our closeness and our compassionate gaze which also heals, liberates and encourages growth in the Christian life. Pope Francis, Amoris Laetitia, no. 169. I especially ask Christians in communities throughout the world to offer a radiant and attractive witness of fraternal communion. Let everyone admire how you care for one another and how you encourage and accompany one another. Amoris Laetitia, no. 99. Someone good at such accompaniment does not give in to frustrations or fears. Amoris Laetitia, no. 179. To accompany someone is to go somewhere with him or her, to break bread together, to be present on a journey with a beginning and an end. Paul Farmer, "Accompaniment as Policy" 1
There is a certain urgency about this volume, which is not often reflected in works of theology o... more There is a certain urgency about this volume, which is not often reflected in works of theology or theological ethics. The sheer scale of the undermining of human dignity through sexual abuse that has occurred within the Church asks questions of these disciplines and scholars within them: to what extent have we been blind to these issues? Why have our efforts in theology and theological ethics been so slow to wrestle with this crisis? How are theology and theological ethics implicated in the crisis? And how might the disciplines be constructive in responding? In this volume, we encounter a diverse range of scholars from all around the world wrestling with these and other questions.
John W. O'Malley, S.J. has proffered and used the concept of style so as to name something other ... more John W. O'Malley, S.J. has proffered and used the concept of style so as to name something other than content that is needed in order to understand argument or research. In a way, style is to contemporary argument what rhetoric was to grammar. This essay attempts to capture what O'Malley means by style, but also, and more importantly, seeks to describe or capture O'Malley's own style. By employing the different formats that Jesuit Higher Education: A Journal offers, the essay tries to highlight the relevance and richness of style in communicating the self to the other. In a word, style is the bridge that makes an argument understood, recognized, and remembered. O'Malley makes sure in both his own writings and his style that we never forget the necessity of style for living out our vocations as researchers, teachers, mentors and colleagues.
, submissive, and fearful. This work discusses such traits, both blatantly and subtly reinforced,... more , submissive, and fearful. This work discusses such traits, both blatantly and subtly reinforced, in many of the most popular works of the period. Quoting a variety of passages, Deborah O'Keefe illustrates the typical behavior of fictional girlsmost of whom were passive and immobile while other girls were actually invalids. They all engaged in approved girlish activities: deferred to elders, observed the proprieties, and, in the end, accepted conventional suitors. Even rare feisty tomboys like Jo in "Little Women" eventually gave up their dreams and their independence.This discussion is interlaced with moments from the author's own childhood that suggest how her developing self interacted with these stories. She and her contemporaries, trying to reconcile the conservative reading with the changing world around them, learned ambivalence rather than confidence. "Good Girl Messages" also includes a discussion of books read by boys, who were usually depicted as purposeful, daring, and dominating. The final chapter reviews the enormous changes for the better in children's books, stories of girls who do Download Catholic Ethicists on HIV/AIDS Prevention ...pdf
Studies in the Spirituality of Jesuits, Mar 15, 2013
the writers is that their reflections will help all of us become the Society God is inviting us t... more the writers is that their reflections will help all of us become the Society God is inviting us to become as we move into this new century. 1 America, October 15, 2001, 28. "Burgaleta? That Doesn't Sound Irish to Me." by Claudio M. Burgaleta, SJ. J. entered the New York novitiate in 1980 at Syracuse, N.Y., without really knowing the North American Society of Jesus very well. I had not attended a Jesuit high school or college or belonged to a Jesuit parish. This is not to say that I was entirely unacquainted with the Ignatian charism. My family revered the Society for its distinguished reputation in education. But even more, we saw it as embodied in the quasi-mythical Spanish Jesuit of the Antilles Province, Amando Llorente, the spiritual director of a Marian sodality for professional men established in Cuba in the 1930's, the Agrupacion Catolica Universitaria. I would characterize my spirituality before entering as Ignatian, Marian, devotional, and defined by the Agrupacion's anti-Communist and pro-papal sympathies. Perhaps it should not come as a surprise that with a background such as mine, I was deferred from entering the Society in 1978, and was
The authors offer a panoramic view of contemporary moral theology from West European countries or... more The authors offer a panoramic view of contemporary moral theology from West European countries organized around five themes: reception of recent papal magisterial documents, "autonomous" ethics in the context of faith, natural law, conscience and moral reasoning, and issues in bioethics. Europeans are seen as emphasizing the agent as a relational subject intimately linked to the rest of humanity, to the natural order, and to God, and as almost always writing from a historicist rather than a classicist viewpoint] L AST YEAR at a meeting of regular contributors to the "Notes in Current Moral Theology" a discussion developed about the need for these notes to have a more international scope, and we were delegated to make a first foray into that arena by focusing on moral theology published in Western Europe (basically Austria, Belgium, France, Germany, Italy, and Spain) over the past five years. After reviewing more than two hundred books and essays, we recognize that we have hardly done justice to the depth of those works. We are surprised, however, by an emerging consensus: the moral theology coming out of Western Europe is basically continuing on the original agenda established by those who promoted an autonomous ethics in the context of faith, but with one important modification. Writers today understand autonomy in two different ways. As opposed to theonomy or heteronomy, contemporary writers insist on the basic insight of an autonomous ethics in the context of faith, that is, of a responsible human self-determination. As a basic telos, however, autonomy is an inadequate expression for the end of the human subject. Almost every major contributor insists on the need to talk of the realization of a subject as relational. A profound interest in the person whose subjec
In September 2005 this journal published an article by Thomas Shannon and James Walter on the Cat... more In September 2005 this journal published an article by Thomas Shannon and James Walter on the Catholic tradition surrounding assisted nutrition and hydration (ANH) in end-of-life care. Responding to this essay, moral theologians John Paris, James Keenan, and Kenneth Himes take exception to what they perceive as a proposition promoted in that article, that John Paul II's allocution “Life-Sustaining Treatments and the Vegetative State” significantly altered traditional Catholic teaching on ANH. The authors examine that proposition in the light of the tradition and the norms for assessing the weight to be accorded various papal pronouncements.
standards drive these opportunities. Recreating a rigid, one-size-fits-all classroom model that d... more standards drive these opportunities. Recreating a rigid, one-size-fits-all classroom model that did not work the first time around for many of these adults is not the solution. We must become better at learning how adults engage and persist with learning opportunities. This may suggest a need to increase the types of opportunities to which access is being promoted. For example, learners expand their knowledge within the context of what they already know. This is especially true for adult learners. Thus, applied learning opportunities should take into account the variety of life experiences and expertise that adults bring to the new learning experience. We may also learn important lessons from for-profit institutions. These proprietary colleges have seen enrollment among adult learners explode because they use innovative learning technologies and offer workplacerelevant courses at convenient times and places for working people. We should at least explore some market-based approaches that for-profits have adopted, such as giving learner-consumers a role in determining when and how courses are delivered.
This is the first of a three volume work, the first code of its kind. This volume deals primarily... more This is the first of a three volume work, the first code of its kind. This volume deals primarily with character development. The second volume, Love Your Neighbor will address the ethics pertinent to interpersonal relations: obligations to the weakest and most vulnerable; between employers and employees; between Jews and non-Jews; between those who disagree; etc. The final volume, not yet named, will deal with family, friendship and community.
Studies in the Spirituality of Jesuits, Mar 13, 2013
ly addressed its Puritan readership. Knowing the story inevitably leads us to look at the text. W... more ly addressed its Puritan readership. Knowing the story inevitably leads us to look at the text. What did Persons write? Another important issue is this: Long after other Puritan works appeared, Persons's work remained a success well into the 1630s and had again as many sales as either of the great Puritan classics-Arthur Dent's Plaine Man's Pathway to Heaven and William Perkins's Foundation of Christian Religion. 2 No contemporary Puritan text enjoyed such popularity and no other work of devotion compared to it. The historian Helen White called it "incomparably the most popular book of spiritual guidance in sixteenth-century England." And the historian Peter Milward observes, it reigned as "the most popular book of devotion among both Catholics and Protestants in Elizabethan and Jacobean England." So what? What does it mean for our contemporary self-understanding when one of the most important written works among second-generation Jesuits found its most fervid readership among early English Puritans? The relevance of Persons's work on our spirituality today bears examination. These four topics-the story, Persons's text, the Puritan editions, and the "so what?"-need to be considered. The Story For several political and eeelesial reasons that we cannot confer here, Queen Elizabeth I promulgated the Act of Supremacy in 1559, thereby imposing several sanctions on Roman Catholics. Although these penalties were not regularly enforced, they had a debilitating effect on the Catholic community. 5 Moreover, because many priests subsequently conformed to the Church of England, Catholics wishing to remain faithful to Rome were left leaderless. Then, in 1570 Pope Pius V issued the bull Regnans in excelsis, excommunicating Elizabeth and declaring her no longer the English sovereign. English Roman Catholics were now politically compromised by their religious leader, who offered them little by way of spiritual or
Addressing the issue of human genetic enhancement, this essay looks at four issues. First, the Ca... more Addressing the issue of human genetic enhancement, this essay looks at four issues. First, the Catholic tradition on spiritual perfection suggests reasons for keeping the question of genetic enhancement open. Second, how Catholics understand human nature allows us to look at genetic enhancement in some very specific ways. Third, I suggest a few standards for deciding when enhancement could be permitted or not. Fourth, I conclude that we are still having this discussion on theoretical grounds and that we should be engaging actual alarming enhancement developments that are deeply problematic. In particular, the essay closes on the work by the U.S. Defense Advanced Research Projects Agency [DARPA] and its three-billion-dollar agenda, which is achieving enhanced human capacities for purposes of war, policing, and global domination.
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