Academia.edu no longer supports Internet Explorer.
To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser.
2020, Leiden, Brill
https://doi.org/10.1163/9789004432529…
1 page
2 files
The term mercy is currently omnipresent in Catholic debates. It dominates at events such as the recent Family Synods and the Jubilee Years. At the same time, it poses a significant problem for cases dealing with sexual abuse. Mercy calls to consider an individual's needs and this conflicts with justice necessitating equal treatment for everyone. Mercy applies to the fallible individual deserving of punishment, but who is saved by grace. This is most apparent in the Sacrament of Penance and other forms of penitence, forgiveness, and reconciliation where mercy both transcends and undermines justice. This problem, widely ignored in church teaching, is addressed by Dirk Ansorge, James Dallen, Judith Hahn, Atria A. Larson, Sandra Lassak, Michael A. Nobel, Rosel Oehmen-Vieregge, Heike Springhart, and Gunda Werner.
An introduction to contemporary theology on the subject of Mercy with particular attention paid to it's biblical foundation.
Centesimus Annus Pro Pontefice, 2019
Applying the concept of restorative justice in school within the dimension of the social teachings of the Catholic church. A paper submitted at the end of Year 1 of a 2-year course on the social doctrine of the Catholic church organised by Centesimus Annus Pro Pontefice
MERCY WITHOUT BOUNDARIES, 2016
As Pope Francis recently affirmed, Sacred Scripture presents God as infinite mercy and as perfect justice. It might appear, however, that the two are a contradiction: how can we reconcile the reality of mercy with the demands of justice? The boundless mercy of God, in effect, can be frightening and even shocking, especially in our world, in which the sense of justice has been reawakening on a vast scale. The idea that the emphasis on divine mercy may cause serious consequences and errors is widespread. Many ask: is not such an outpouring of God’s mercy dangerous? The issue is not simple, because sin has caused, from the human point of view, a rift between divine justice and mercy. I anticipate that such a dichotomy has been reconciled in Jesus Christ, and eminently in his Cross, that is the greatest manifestation of both justice and mercy of God. The accord between these attributes, however, is hard to understand and articulate, when the acting of God ad extra clashes against the mysterium iniquitatis.
Cycle A liturgical readings for the Sixteenth Sunday in Ordinary Time, July 20, 2014: Wis 12:13, 16-19; Ps 86; Rom 8:26-27; Mt 13:24-43. This article was previously published in "The Catholic Advocate."
Homiletic and Pastoral Review, 2022
The fact that the Jubilee Year of Mercy called for by Pope Francis in 2016-17 coincided with mass encounters of Middle Eastern refugees in Europe, challenging immigration policy disputes in the United States, as well as the continued debates in the Western world over capital punishment, pardoning criminals, and dealings with the poor, generated many discussions which concluded, in one way or another, that mercy is a relaxation of justice, or, as some suspected, that it is plainly an abandonment of justice all together. Mercy has been frequently associated with leniency, soft-handedness, and weakness. According to this association, the person who is merciful is overtly emotional and does not possess the spine to administer justice when called to do so according to law. In the face of someone's miseries, faults, and sins he foolishly looks the other way by fabricating all kinds of excuses and allowances in the name of mercy. Rather than keeping people together in justice, mercy tears society asunder. Such events had ramifications for Christian theology as well. Often in discussions of this past year several people applied this stereotype of mercy to God himself and the revelation contained in the Bible. They claimed that the revelation in the
Trinity Journal, 2021
Justice, and its pursuit, has become a regular point of contention within Christian communities and their ambitions to take the moral life seriously. To pursue justice, it is often assumed, requires either a capitulation to a purely secular enterprise in which the distinctives of the Christian faith are abandoned, or can only be applied within parochial and quite limited circumstances appropriately judged to be “Christian.” Though justice is not difficult to find in the pages of Scripture, such construals find it difficult to see what justice has to do with central themes of the Christian faith, like grace and love. At best, justice is a sometimes-permissible distraction from love and the display of grace, and it only displays elements of divine wrath. It certainly does not have anything to do with the noble aspects of Christian discipleship. It is the ambition of this article to show, insofar as the short summary above tells a true story, that this state of affairs is deeply mistaken. Far from being inconsistent with grace and love, Christian justice is grounded in and defined by grace and love. Not only is there no incompatibility between justice and the gospel, but justice is the necessary moral outflow of a life correctly shaped by the reception of grace and the pursuit of love. In short, my argument will be this: justice is defined by the worth bestowed by the gift of Christ and is the appropriate pursuit of those in whose hearts the love of the Holy Spirit has been poured forth (Rom 5:5). To make the case, section one will exposit Nicholas Wolterstorff’s view of the nature of justice, maintaining that though it properly understands the central dynamics of justice, it does not adequately ground them. Section two will provide this grounding with reference to John Barclay’s theology of grace. Both authors care deeply about worth and make this concept central to their proposals; an inherent and intuitive bridge exists, I shall maintain, between them, one that fortifies each view. Finally, I shall conclude with an Augustinian proposal about the motivations available for the pursuit of justice, motivations never separated from the convictions central to the Christian faith. At each step, then, one discovers that justice is not an enemy to the gospel; if the argument below succeeds, justice is an indispensable outflow from the reception of the gift of Christ. Far from a distraction to the principal characteristics of the Christian faith, it is an essential component of that faith.
in Seeing with the Eyes of Heart: Cultivating a Sacramental Imagination in an Age of Pornography, edited by Elizabeth T. Groppe (Washington, D.C.: The Catholic University of America Press), 226-246, 2020
The allure of pornography in today’s society derives in large part from our modern confusion about the telos or purpose of the human body. Modernity’s exaltation of freedom over and against nature has resulted in the progressive evacuation of meaning and purpose from human embodiment. It is no longer clear to us what value our bodies can have, other than that which we choose to confer upon them. In other words, the body has come to be viewed primarily as an object to be used for purposes extrinsic to it, rather than as a window into the intrinsic finality of the human person. In this context, the treatment of others’ bodies is governed by purely formal principles, such as those of avoiding harm and respecting the rights of others. However, as the current pornography epidemic demonstrates, these principles are ultimately incapable of calling our misuse of the human body fundamentally into question, at least by themselves. That is to say, unless we situate them within a teleological vision of who we are and the end for which we were made, they will be ineffective in guarding against our sinful propensity towards pleasure- and power-seeking habits that objectify others. We simply cannot live in loving relationship with others without having some governing idea of the telos or purpose of our bodies. Accordingly, in this paper, I will offer an overview of one particular way that the Church as the body of Christ can help us recover a sense of the human body’s intrinsic meaning.
2016
In chapter I, "A Time for Mercy," Pope Francis shares: "The centrality of mercy. .. has slowly evolved over the years in my work as a priest, as a consequence of my experience as a confessor, and thanks to the many positive and beautiful stories that I have known" (5-6). He speaks of the motherly love of the church and the opportune time (kairos) for mercy today. Pope Francis offers quotations about mercy from Popes John XXIII, Paul VI, John Paul II, and Benedict XVI, the latter calling mercy "the name of God himself ," thereby showing his continuity with his predecessors. Pope Francis says he likes to think "of the Church as a field hospital, where treatment is given above all to those who are most wounded" (8). He explains that mercy is connected to God's faithfulness and that "when one feels the mercy of God, he feels a great shame for himself and for his sin" (10). Pope Francis shares a personal experience of being seventeen years old and confessing to Fr. Ibarra: "I felt welcomed by the mercy of God" (11). He also shares a story about a young priest who came to him for help, saying that he sometimes had doubts about forgiving too much in the confessional. In prayer he said to Jesus: "Lord, forgive me if I have forgiven too much. But you're the one who gave me the bad example!" (13). Pope Francis, however, points out other sides to the question, saying, among other things, that "Relativism wounds people too" and reminding us that Pope Pius XII "said that the tragedy of our age was that it had lost its sense of sin." By contrast, Pope Francis says, "Today. .. we don't believe that there is a chance for redemption.. .. We need mercy" (16). Pope Francis asks, Why do many today go to psychics and fortune-tellers? He responds, in part: "Today people try to find salvation wherever they can" (16). In another interesting moment, he explains that if "a confessor
2017
Portia’s well known speech in Shakespeare’s The Merchant of Venice—probably quoted a lot in this Year of Mercy—startled me when I read it once again as I searched for words in literature to speak to you about mercy in a Year of Mercy. I was startled, because I found in these beautiful, powerful words the entire outline of what I want to share in this presentation about Mercy and Mission. God’s mercy, Shakespeare says, is an attribute of God as such. God is a God of Mercy, and human beings are most like God when they are merciful themselves, especially “seasoning” justice with mercy. Without God’s mercy, if God dealt “with us according to our sins” (Ps 103:10), none of us would see salvation. Keywords: God of Mercy, Mission, People of Mercy, Mercy
Ratio, 2004
Our characters are formed, at least in part, by forces beyond our control. Should this lead us to mitigate the responsibility of those who turn out badly? Martha Nussbaum argues that we ought to be merciful to wrongdoers on these grounds. Against Nussbaum, I argue that we have important moral reasons to treat people as responsible for character and hence to eschew mercy. Treating someone as responsible is required if we are to treat them as a moral agent, to treat them as having a moral point of view that is worth hearing. However my point is not that there are no reasons for mercy, but simply that there are other reasons, to do with respect, that pull in the opposite direction. The result is not a decision procedure for all cases but a better understanding of the complex moral geography.
Teaching the Faith, 2023
One of the paradoxes of the Catholic Faith is how God, who is Good, Powerful, and Just, can allow creatures who are fallen, weak, and unjust to enter communion with Him. The Catechism of the Catholic Church reminds us that "God is infinitely good, and all his works are good. Yet no one can escape the experience of suffering or the evils in nature which seem to be linked to the limitations proper to creatures" (CCC 385). Adam and Eve first chose a good other than God and, in eating from forbidden fruit, introduced sin into the world. Mankind destroyed the original harmony between God and humans, a relationship that could only be restored by God-made-man: Jesus Christ. Today's readings contain an echo of this paradox. Coursing throughout is the revelation of God as Good, Powerful, and Just, and creatures who often choose against His goodness, who unjustly and weakly give in to the pursuit of other, lesser, goods. In the Gospel, St. Matthew quotes the Psalms: I will open my mouth in parables, I will announce what has lain hidden from the foundation of the world. Immediately following the foundation of the world is the failure of humans, begun in the Garden of Eden. What has lain hidden, though, is made known through Christ's incarnation, passion, death, and resurrection. It is in this revelation that reconciliation is offered.
Australian Feminist Law Journal, 2015
This article examines advocacy of Catholic restorative justice for clerical child sexual abuse from the standpoint of feminist criminological critiques of the use of restorative mediation in sexual offence cases. In particular, it questions the Catholic invocation of grace and forgiveness of survivors of abuse in light of critical feminist concerns about the exploitation of emotions in restorative practices, especially in regard to sexual and other gender-based offences. In the context of sexual abuse, the Catholic appeal to grace has the potential for turning into an extraordinary demand made of victims not only to rehabilitate offenders and the church in the eyes of the community, but also to work towards the spiritual absolution of the abuser. This unique feature of Catholic-oriented restorative justice raises important concerns in terms of feminist critiques of the risk of abuses of power within mediation, and is also incompatible with orthodox restorative justice theory, which, although it advocates a 'spiritual' response to crime, is concerned foremost with the rights, needs and experiences of victims. on 'grace', which may at first appear consistent with generalist restorative justice scholarship and processes emphasising the healing potential of forgiveness for the victims, or survivors, of abuse. 1 'Grace', however, has a unique meaning in Catholic thought and is arguably distinct from secular understandings of the concept. In this article we provide a theoretical discussion of the Catholic doctrine of grace to explain what it would mean to apply this doctrine in the context of restorative justice in cases of historical clerical child sexual abuse. We do so in light of critical feminist criminological concerns about the exploitation of emotions such as forgiveness in restorative practices, especially in regard to sexual and other gender-based offences. 'Grace' in the Catholic context is not simply an invocation of goodwill; the forgiveness that Catholic 'grace' suggests is not simply an appeal to victims to reconcile relationships with perpetrators. Rather, an analysis of the doctrine of grace in regard to crime suggests that grace is concerned with the church's performance of good offices on behalf of the perpetrator to rehabilitate him in the eyes of God and to induce, in support of this goal, the forgiveness of those whose bodily and psychosexual boundaries he has transgressed. As we will show, the grace of God is, first and foremost, what the perpetrator of the abuse has lost in committing abuse. Grace is also, however, what can be wished upon him, as it were, by the victim. In Catholic thought, the victim of a crime has the power to invoke 'actual graces' (Godly gifts) that will help the perpetrator of that crime recover the full grace of God, which will in turn cleanse him of sin and save his soul.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II, 2015
The author of the article analyses different meanings of the term 'mercy'. He begins with the ancient use of the word by pagan philosophers. This is the background for the analysis of the term 'mercy' in the Old and New Testament. The biblical sources lead to the definition of dogmatic foundations of God's Mercy and allow the ethical and moral aspects of the human mercy to be shown. Closely connected with the last is the social dimension of the mercy. The author also deals with other dimensions of the mercy, such as: pastoral, liturgical, psychological and juridical. He also discusses the meaning of the mercy in the spirituality and Christian art.
2021
The aim of this Article is to present a normative argument for mercy as a legitimate consideration in judicial proceedings, defining it as a distinct and independent element not encompassed by normal concerns of justice, retribution and individuation of sentencing. The Article addresses two meanings of mercy in the judicial context, both of which have—in the view of the author—a rightful part in the process of judgment and sentencing. These are “mercy” in the weak sense, i.e., a deliberative state of mind which accompanies the judicial proceedings (“Lesser Mercy”), and “mercy” in the strong sense, i.e., the judicial prerogative of taking into account, under appropriate circumstances, mercy towards the defendant once convicted, as a deviation from strict retribution (“Greater Mercy”). The Article presents the different approaches one may find in academic literature pertaining to the validity of considering mercy in court, and the relationship between justice and mercy. The Article be...
I wanted to start this presentation by referring to last week's excellent presentation by my colleague, Ms Giulia Privitelli, and her very astute observation that behind this altar piece, painted circa 1607, in the church of Pio Monte della Misericordia in Naples, there is a century of Counter-Reformation polemics. In that light, I also wanted to add a personal anecdote: when a
Religions, 2019
Recent suggestions have been made that theology may have more to offer on matters related to the subjects of punishment, corrections, and rehabilitation than has often been acknowledged in the scholarly literature. This essay sets out to explore the merits of such claims with regard to how they might assist ongoing efforts to address mass incarceration, including the theological dimensions of punitive justice along with other potentially redemptive realities that theological reflection may illuminate and make more visible. Consideration will be given to the ongoing role that religion plays in the life of the prison before giving consideration to the ontology of the church as a social actor, especially as locally-constituted within the prison-the ecclesia incarcerate, or the prison church. The theological rationale for the basic existence of such an actor is explored along with the effects of such a vision for this kind of transformation the church may experience along with both promises and potential challenges that come with the church having its own ontology, not as a given, but as a creature of grace.
2021
Streszczenie: Bóg, okazując ludziom miłosierdzie, wskazuje Kościołowi drogę realizacji jego zbawczego posłannictwa w świecie. Zdaniem papieża Franciszka, odnowa działalności duszpasterskiej winna dokonać się w logice Bożego miłosierdzia. Jako bijące serce Ewangelii winno ono znaleźć się w centrum komunikowanego ludziom orędzia zbawienia, jak i nadać kształt duszpasterstwu. Operacjonalizacja prawdy o Bożym miłosierdziu prowadzi duszpasterzy do przyjęcia postawy wyjścia na peryferie egzystencji, niesienia ludziom zranionym grzechami przebaczenia i pociechy oraz gotowości do towarzyszenia im w osiąganiu pełni dojrzałości chrześcijańskiej. Ich motywacji do pełnienia posługi na wzór Jezusa Chrystusa, który jest doskonałym uosobieniem Bożego miłosierdzia, nie może osłabiać błędne jego rozumienie, zanik świadomości grzechu czy relatywistyczne podejście do wartości i zasad moralnych. Działając zgodnie z logiką miłosierdzia, Kościół daje świadectwo wierności Bogu i wnosi znaczący wkład w budowanie bardziej ludzkiego świata. By showing people mercy, God points to the Church the way to fulfill her saving mission in the world. According to Pope Francis, the renewal of pastoral activity should be carried out in the logic of God's mercy. As the beating heart of the Gospel, it should be at the center of the message of salvation communicated to people and give shape to pastoral care. The operationalization of the truth about God's mercy leads pastors to adopt the attitude of going to the periphery of existence, to bring forgiveness and comfort to people wounded by sin, and to be ready to accompany them in achieving full Christian maturity. Their motivation to perform the service in imitation of Jesus Christ, who is the perfect personification of God's mercy, cannot be weakened by misunderstandings, the disappearance of sin consciousness or a relativistic approach to moral values and principles. Acting in accordance with the logic of mercy, the Church bears witness to her fidelity to God and makes a significant contribution to building a more human world.
Communicating Mercy, 2016
The discussion on mercy would be incomplete without the mention of justice. The wave of mercy has been blowing in the Catholic Church, markedly beginning with St John XXIII, nourished by Bl. Paul VI and greatly expanded by St John Paul II. Pope Francis, right from the beginning of his pontificate, does not miss a chance of anointing the Church and the world with mercy and invites everyone to bask in God's mercy and compassion. He has been making mercy tangible in his small and big choices of daily life and expressions. Alongside there are groups who have been pushing 'justice' to the tea table more than ever. The scope of this chapter is limited to the discussion of the practical or pastoral aspects of approaching justice and mercy in our daily-life, though being informed about justice and mercy in detail is a worthwhile exercise during this season.
In the Bible, "mercy" has a richer and more layered meaning than in English. It is deeply rooted in God's character and His relationship with humanity and constantly seen in his loving kindness towards us. Mercy transcends mere leniency, encompassing steadfast love, compassion, forgiveness, and active intervention to alleviate suffering or judgment. Mercy, as revealed in Scripture, is a cornerstone of God's character-a harmonious blend of compassion, forgiveness, and steadfast love extended to humanity despite our unworthiness. Rooted in the Hebrew chesed (translated as "lovingkindness" or "mercy" in the NKJV) and the Greek eleos (mercy or compassion), this divine attribute showcases God's readiness to withhold deserved judgment and offer grace. Beyond being a trait God possesses, mercy is one He calls believers to embody, promising to mirror our treatment of others in His dealings with us. This essay examines mercy as a divine characteristic in the Old Testament, its manifestation through Christ and His disciples in the New Testament, and its reciprocal nature as a call to action for believers.
Loading Preview
Sorry, preview is currently unavailable. You can download the paper by clicking the button above.
Loading Preview
Sorry, preview is currently unavailable. You can download the paper by clicking the button above.