Conscience In the Catholic Tradition

1
Finding the Key For Our Lives In a
Presented by Rev. James T. Bretzke, S.J., S.T.D.
bretzkesj_at_usfca.edu
2
(No Transcript)
3
Some Reflection Questions

• Who Do We See Ourselves To Be?
• How Do We Look Upon God?
• How Do We Consider Right Wrong?
• How Do We Consider Sin?
• What Should Our Response To Sin Be?
• How Do We Live In The World?

4
Community of Disciples

• We are all called, individually, to enter into
  this community of followers of Jesus Christ
• Look at the picture of the disciples in the
  Gospels
• Not the best and the brightest
• But chosen by the Lord, and those who in the last
  analysis remain with him,
• And who are called to be fishers of persons and
  entrusted by Jesus with the Churchs mission to
  make disciples of all nations

5
(No Transcript)
6
Sources Methodologyfor Moral Theology

• Scripture The Sacred Text
• Tradition The wisdom of the community
• Human Experience
• Rational Reflection on the Truly Human

7
Sacred Texts
Tradtion(s) of the community
8
Sacred Claim Axis

• Scripture, as the revealed Word of God, must
  exercise a normative sacred claim on individual
  Christians and the whole Christian community
• However, this claim is grounded in the tradition
  of the community, and must also be in essential
  harmony with reason and human nature.

9
(No Transcript)
10
(No Transcript)
11
Scriptural Axis Cuts Both Ways

• Scripture comes out of the Tradition of the
  community, but it acts as the norming norm
  norma normans on both the individual and the
  community. No one stands above the Scripture
  (cf. Dei verbum 10)
• Both the individual and the community must seek
  and follow God
• This does not demand perfection of us, but
  rather ongoing conversion We are all members of
  a Church always in need of and being reformed
  (ecclesia semper reformanda), or as Vatican II
  stressed, the Pilgrim People of God.

12
Multi-Strand Double Helix Model of Scripture and
Ethics
Individuals Life Experiences and Community
Traditions
Variety of Biblical Texts, Forms, Genres,
Theologies
Intersections Between Scripture and Experience
13
Attend to the Sacred Claim with True Discernment
of Spirits
14
Sacred Claim vs. Sacred Cow

• The Scriptures are not stand alone sources
• If they purport to reveal Gods will for
  humankind, then what they reveal must stand in
  harmony with true human flourishing
• Some examples
• Need to attend to the ultimate reference point of
  Scripture, which is God-with-us

15
(No Transcript)
16
(No Transcript)
17
(No Transcript)
18
(No Transcript)
19
(No Transcript)
20
(No Transcript)
21
Normatively Human
Human Experience
22
Rational Claim Axis

• Since the Roman Catholic view of moral agency is
  grounded primarily in an understanding of the
  natural law we begin our consideration along the
  Rational Claim axis
• However, keep in mind that both poles of this
  axis must figure in the discussion, and that the
  starting point is in human experience

23
The Rational Axis Also Cuts Both Ways

• Our reflection often begins based on human
  experience but once we can establish a principle
  as being normatively human it does bind on us as
  a norma normans non normata moral norm
• However, given that key aspects of human nature
  include culture and historicity, any moral
  principle must be tested, verified, retested, and
  refined according to human experience, which may
  change according to time and/or place

24
The Rational Claim Takes Effort
25
And Community Discussion
26
Methodology for Moral Reflection
Sacred Texts
Normatively Human
Human Experiences
Tradtions of the community
27
Source Content Questions

• What is used, and why?
• What is ignored, and why?
• What is rejected, and why?
• What is reinterpreted, and why?
• Which source(s) is (are) decisive when there is a
  conflict, and why?

28
Six Cs of Moral Discourse

• Comprehensive (to the situation)
• Comprehensible (to the target audience)
• Consistent (internally and externally)
• Credible (dialogical and realistic)
• Convincing (to the target audience)
• Christian (the ultimate test criterion)

29
Moral Discernment Ethics

• Not just what is right or wrong
• Not WWJD
• BUT what is the Spirit of God making possible for
  me/us in the here and now
• Requires reading the Signs of the Times
• As Distinguished from the Spirit of the Age

30
Three Legs of Moral Discernment
Openness to Gods Spirit
Community Discussion
Individual Effort
31
Distinctions Between Natural Law And Law of Nature

• Natural law deals with morality and character,
  e.g. right/wrong
• Natural law depends for its existence on human
  beings AND God
• Natural laws objectivity needs careful
  understanding and can only be discovered within
  the realm of human moral being (conscience)

• Laws of nature deal with the physical universe,
  e.g. gravity
• Laws of nature are objective and bind
  irrespective of human beings (e.g. gravity binds
  even without humans
• Law of nature can be discovered by scientific
  analysis of the world outside of us.

32
Location of the Law

• Natural Law
• Location is primarily within the human person(s)
  in their relation to God
• It is not out there in the sense of the
  chemical periodic table of elements
• Thomas says it is inscribed on the human heart
  (Lex indita non scripta)

• Law of Nature
• Location is primarily outside in the operations
  of the physical universe
• Thus, the law of nature is discovered through
  science and/or observation of the physical
  universe and its properties
• A morally bad person could be a gifted chemist,
  etc.

33
Examples of ImPossibility

• Natural Law
• Going to confession possible for many
  difficult for some
• Confessing to ones son (a priest) difficult
  for some morally impossible for others
• One set of rules does not necessarily fit all
  (cf. ST 1-II, Q. 94, art. 4)

• Law of Nature
• NaCl H2O Possible
• Au H2O Very difficult
• Au NaCl Impossible?
• One set of rules fits all

34
IMPOSSIBILITY

• Natural Law
• Impossibility refers primarily to moral
  impossibility, which is necessarily subjective
  (i.e., related to an individual subject)
• Thus what is morally possible for one
  individual may be morally impossible for another
• Moral possibility/impossibility is more difficult
  to determine, since it is necessarily subjective.

• Law of Nature
• Impossibility refers to the basic laws of
  physics, chemistry, biology, etc. which are
  objective and apply to all
• What is physically impossible is fairly easy to
  determine.
• Thus birds can fly under their own power, but
  humans cannot

35
6 Claims of the Natural Law

• Ontological Claim
• Normative Claim
• Universalist Claim

• Epistemological Claim
• Normable Claim
• Universalizable Claim

36
(No Transcript)
37
The Ontological Claim

• There is, in some sense, an objective moral order
• Grounded in a human nature
• Which indicates a certain way of being
• And activities consonant with that being
• As well as actions and ways of being not in
  accord with that nature

38
(No Transcript)
39
The Epistemological Claim

• Not only does this order exist, but we can in
  some real and significant sense know it
• I.e., we can know both the nature of human being
• And those actions which are consistent with human
  flourishing
• As well as those which are incompatible with
  human flourishing

40
(No Transcript)
41
The Normable Claim

• This claim builds on the epistemological claim
• It asserts that our moral knowledge can be
  formulated in a certain way, in terms of moral
  norms
• I.e., that certain actions or behaviors are
  fashioned in terms of prescriptions and
  proscriptions

42
The Normative Claim

• This claim is a further specification of the
  ontological claim (the objective moral order)
• And this claim flows from the normable claim
  grounded in the epistemological claim
• I.e., that the moral order is in a certain way,
  that we can norm our knowledge, and that these
  norms in fact are binding on us.

43
(No Transcript)
44
The Universalizable Claim

• This builds on the epistemological and normable
  claims
• I.e., not only can we know the moral order in
  some real sense, and that we can fashion this
  knowledge in terms of moral norms
• But these norms can be expressed as universal
  claims, thus these norms are universalizable
• I.e., norms expressed as binding on all peoples
  and in all times and in all places

45
The Universalist Claim

• If the moral order actually exists (ontological
  claim) and is normative on us
• And if we can both know it and norm moral actions
  in this order in terms of universalizable norms
• Then at least some of these moral norms will in
  fact be universal
• They will be applicable to us and to all others

46
Natural Law Claims Summary
ONTOLOGICAL CLAIM The Objective Moral Order Exists EPISTEMOLOGICAL CLAIM We Can Know It In Some Real Sense
Normative ClaimWe must follow the moral norms of this objective moral order Normable Claim This moral order can be expressed as moral norms
Universalist Claim Some of these moral norms bind all peoples in all times in some way Universalizable ClaimSome of these moral norms can be formulated to apply to all peoples
47
The Natural Law in St. Thomas

• Principle of exitus et reditus (all comes from
  and returns to God)
• Notion of law in general ordinance of reason
  promulgated by a competent ruler for the common
  good)
• Human participation in Gods eternal law
• A lex indita non scripta (inscribed on the human
  heart)
• Distinctions of speculative and practical reason

48
Right Reason (Recta Ratio) in Thomas Aquinas

• Practical Reason
• Reason put into concrete practice
• Affected by contingency
• Affected by fallibility
• Not universally true for all in the same way
• Exercise of prudential wisdom
• Some examples

• Speculative Reason
• Abstract, logical truth
• Necessarily true
• Universally true for all
• Exercise of logical wisdom and reasoning
• Some examples

49
Translating the Natural Law Into Action Moral
Norms

• Universal principles Speculative Reason
• Middle Axioms Speculative Practical Reason
  combined
• Concrete Material Norms Primarily practical
  reason

50
Universal Moral Principles

• Bonum est faciendum et prosequendum et malum
  vitandum (ST I-II, q. 94)
• The good is to be done and fostered, and evil
  avoided
• Look carefully at the grammar
• Knowable by all as principles of truth, according
  to speculative reason
• E.g., Drive safely

51
Though, Is EVERY Moral Decision ALWAYS Clear-Cut
Black and White?
52
Even at the Level of Universal Precept Error Is
Still Possible!
53
Concrete Middle Axioms

• Moral norms which are generally true and not
  easily altered
• Lex valet ut in pluribus (the law/norm is valid
  in most cases)
• Yet, according to circumstance and time these
  norms might be changed or have exceptions
• E.g., drive according to the speed limit

54
We should note the natural human resistance to
norms
55
Concrete Material Norms

• Particular and specific, often tied to a
  particular understanding of time and/or
  circumstance
• These may be incomplete and/or necessary to
  alter according to time or place
• Thus, more fallible and more contingent
• E.g., drive 15 mph in a school zone

56
Levels of Moral Norms Summary

• Universal Precepts
• Middle Axioms
• Concrete Material Norms

• Always binding, expressed as abstract truths,
  such as drive safely
• Generally true, in most cases (ut in pluribus)
  but exceptions exist
• Apply to a specific situation but are more open
  to both change and fallibility

57
What Kind of a Rule is This? Universal Precept
or ? Is There Something We Need to Know, like
Circumstances
58
Does the Big(ger) Picture Help Us Interpret the
Norm?
No Smoking/Eating Allowed
But Is This Norm Absolute Even for This
Context??
59
Universal Precept? Middle Axiom? Concrete
Material Norm?
60
Now Have We Found a Moral Absolute at Last??
61
Levels of Natural Law Moral Norms

• Universal Precepts
• Middle Axioms
• Concrete Material Norms

• Always binding, expressed as abstract truths,
  such as drive safely
• Generally true, in most cases (ut in pluribus)
  but exceptions exist
• Apply to a specific situation but are more open
  to both change and fallibility

62
Overview of Human Moral Agency

• Keep in mind that for genuine, human moral action
  we must never separate the human agent from the
  actions s/he performs
• Recall that as humans we are embodied spirit
  which means we must live in the concrete world
• Therefore our moral lives must be grounded and
  evaluated in reference to our real-life situation
• As Christians we believe that our lived response
  to our situation is best scene in terms of
  discipleship

63
A Basic Distinction

• Actus hominis.
• Act of man which does NOT involve freedom and
  intention
• E.g., the brakes fail on my rental car and an
  accident ensues in which a bystander is seriously
  injured
• Not a moral act since it lacks freedom and
  intention

• Actus humanus
• act of the human person which is a moral act
• Done in freedom
• With an intention (or end) in mind
• Guided by reason

64
Fonts of Morality

• Action in se (objective aspect of the act)
• Intention of the moral agent
• Circumstances in which the agents intention was
  made and in which the action was performed
• While in the tradition these aspects were treated
  separately, in reality they exist only
  together, and simultaneously

65
Catechism of the Catholic Church

• 1755 A morally good act requires the goodness of
  the object, of the end, and of the circumstances
  together. An evil end corrupts the action, even
  if the object is good in itself (such as praying
  and fasting "in order to be seen by men").

66
The Goal of the Moral Act

• Finis Operis
• The end (goal) of the act in itself
• E.g., surgery to remove a tumor
• Has as its end the health of the patient

• Finis Operantis
• The end of the agent performing the act
• E.g., doctor who performs the surgery
• Wishes to remove the tumor
• And restore the patient to health

67
Good and Right

• If both the Finis operis and the Finis operantis
  are morally correct we have a morally right act
  which strengthens the moral goodness of the agent
• However, what happens when one Finis is correct
  and the other incorrect?
• E.g., doing the right thing for the wrong
  reasons (or vice versa)?
• Some illustrative examples

68
Two Basic Moral Theories

• Deontology (duty-based)
• Teleology (goal-based)

69
Moral Theory 1 Deontology

• The word "deontological" comes from the Greek
  ,_at_lt, deon which means "duty."
• Deontological ethical theory stresses clear moral
  norms which establish parameters, or limits, of
  what must not be done (prohibitions and
  proscriptions)
• as well as prescriptions of what must be done.
• The latter are given as moral duties which often
  indicate at least a certain basic minimum set of
  moral expectations

70
Moral Theory 2 Teleology

• Comes from J,8_at_H,telos the Greek word for
  "end."
• In general teleological ethics stresses two
  aspects of a moral telos,
• end-as-goal, which should orient proper moral
  action, and
• end-as-ideal, which furnishes a goal and a vision
  which supports us in our ethical growth and moral
  striving

71
Contra Naturam

• Against nature
• Not against the laws of nature
• But against the nature or purpose of a faculty
  of the human person
• Thus, contraception was wrong since it frustrated
  the nature of sexual relations in blocking
  procreation.

72
Further Points on Teleology

• stresses the "becoming" aspect of our moral
  nature,
• such as genuine moral growth and integration,
  often expressed in terms of moral character, and
  what aids this process, such as an understanding
  of our moral identity (e.g. as disciples of
  Jesus),
• coupled with a guiding moral vision, which in
  turn is sustained and nourished by the virtues
  to be cultivated and the vices to work against
  and to root out.

73
Teleology and Discernment

• In moral conflict situations
• i.e., in cases when one is confronted with the
  dilemma of having two or more "evils,"
• one must always choose the lesser evil, or when
  faced with two or more options which seem to be
  good, then one must choose the better one.

74
A Historical Moral Debate

• Peter Lombard The Finis operis provides the
  evaluation of the moral act, without reference to
  the Finis operantis of the agent
• Counter-position of Thomas Aquinas Finis operis
  semper reducitur in finem operantis (The acts
  moral end is always found ultimately in the
  agents intention in performing the act)

75
A Note on Thomas Position

• This position focuses moral meaning primarily and
  essentially in the moral agent
• We can still evaluate the effects of a moral
  action and call them right or beneficial
• But the judgment about moral goodness can be made
  only in reference to a human person as moral
  agent,
• Therefore, the Finis operantis is absolutely key

76
Or In Other Words

• Consideration of the agents intention is
  indispensable to the evaluation of any moral act
• There are no free-floating moral acts whose
  moral evaluation can be made without reference to
  the agent, and therefore the agents intention
  and circumstances
• Cf. Thomas Aquinas ST I-II q. 18 (On Human Acts)

77
The Debate Continues

• While the position of Thomas Aquinas is generally
  accepted in theory
• There remain sharp ongoing debates as to the
  application of this theory in practice in certain
  complex situations
• Especially those which might seem to have more
  than one Finis operantis or Finis operis

78
Principle of Totality

• Pars Propter Totum The Part may be sacrificed
  for the good of the whole
• Originally viewed only in terms of the
  individual, physical body (e.g., amputation to
  save ones life)
• Later expanded to include a personalist dimension

79
CONSCIENCE-BASED MORAL LIVING

• Sanctuary of Conscience
• Sacred Place Where we meet God
• Safe Place No outside authority may enter
• Primacy of Conscience
• Always follow your conscience
• Even when erroneous
• But take care to form and inform

80
In the depths of his or her conscience, the
human person detects a law which she or he does
not impose upon themselves, but which holds them
to obedience. Always summoning them to love good
and avoid evil, the voice of conscience when
necessary speaks to their heart do this, shun
that. For human persons have in their heart a law
written by God to obey it is the very dignity of
human persons according to it they will be
judged. Conscience is the most secret core and
sanctuary of the human person. There she or he is
alone with God, Whose voice echoes in their
depths. Gaudium et Spes, Pastoral Constitution on
the Church in the Modern World, 16
81
Form
Inform
Reform
Conscience in Action
Formation Strengths/Obstacles
Discern
Information Resources/Obstacles
Discernment Insights/Blindspots
Reconsider
Decision and Action Strengths/Weaknesses
Reflection to Reform Strengths/Obstacles
Decide
Reflect
Act
82
(No Transcript)
83
(No Transcript)
84
Spiral of Conscience
Formation
Re-form
Reconsideration
Reflection
Action
Decision
Discernment
Information
Formation
85
Erroneous Conscience

• Vincible Ignorance
• Can be overcome and therefore the person is
  culpable
• Invincible Ignorance
• Not easily overcome the person is NOT culpable
• If the ignorance is invincible, or the moral
  subject is not responsible for his erroneous
  judgment, the evil committed by the person cannot
  be imputed to him. It remains no less an evil, a
  privation, a disorder. One must therefore work to
  correct the errors of moral conscience.
  Catechism of the Catholic Church, 1793
• Vincible and Invincible Exist on a Spectrum

86
Gaudium et Spes, 16 Conscience frequently
errs from invincible ignorance without losing its
dignity. The same cannot be said for a man who
cares but little for truth and goodness, or for a
conscience which by degrees grows practically
sightless as a result of habitual sin.
Catechism of the Catholic Church, 1790A human
being must always obey the certain judgment of
his conscience. If he were deliberately to act
against it, he would condemn himself. Yet it can
happen that moral conscience remains in ignorance
and makes erroneous judgments about acts to be
performed or already committed.
87
Rationalization and Conscience

• Probably the biggest problem for most good people
  is not erroneous or doubtful conscience
• But rather the self-deceptive techniques of
  rationalization we seem to pick up so easily
  along lifes path.

88
(No Transcript)
89
(No Transcript)
90
Moving To a Pastoral Application

• Casuistry with a Human Face Navigating A Morally
  Complex World

91
What is Casuistry?

• From the Latin casus for case
• Moral analysis method which sought to identify
• The morally relevant features
• The morally relevant principles
• And then use these to come to an evaluation of
  the case, which could be applied to similar cases

92
Which Human Face?
93
Pastoral Guideline Questions

• 1) What is your pastoral role is what is being
  asked of you legitimate?
• 2) What are the morally relevant features of this
  case?
• 3) What presuppositions are brought to this case
  by you, by others?
• 4) What kind of further information would you
  need to obtain?

• 5) What are the morally relevant principles
  involved?
• 6) What pastoral goals do you have for your
  response to this person(s)?
• 7) How would you strategize organize your
  pastoral response?
• 8) Most importantly

94
The Most Important Guideline

• With and for whom is reconciliation most
  necessary?
• Keep in mind that the key to the whole pastoral
  encounter is not deciding who is right or even
  what the correct decision is,
• But rather, how can this person be brought into
  deeper communion with God and Gods family
• Thus, center on reconciliation!

95
You are on the pastoral team of a parish in which
Elena Bartoli, a young mother who is 3 months
pregnant, has been diagnosed with advanced
uterine cancer. She is 28 years old, married, and
a mother of a two-year old boy. The doctors urge
her to have a hysterectomy immediately, in the
hopes of arresting the cancer. However, the
doctors do admit that her chances of survival
even with the hysterectomy are even at best (i.e.
50). However, if she decides to carry the baby
to term the doctors warn her that she probably
will die before the baby is born, and that the
babys chances of survival are only about 30-40
even if carried to term. Elena is a fervent
Catholic and wishes to give her unborn baby every
reasonable possible chance of survival. Her
husband and her family have urged her to talk
with you and she agrees.
1) What is your pastoral role what is being
asked of you? 2) What are the morally relevant
features of this case? 3) What presuppositions
brought to this case by you, by others? 4) What
kind of further information would you need to
obtain?
96
You are on the pastoral team of a parish in which
Elena Bartoli, a young mother who is 3 months
pregnant, has been diagnosed with advanced
uterine cancer. She is 28 years old, married, and
a mother of a two-year old boy. The doctors urge
her to have a hysterectomy immediately, in the
hopes of arresting the cancer. However, the
doctors do admit that her chances of survival
even with the hysterectomy are even at best (i.e.
50). However, if she decides to carry the baby
to term the doctors warn her that she probably
will die before the baby is born, and that the
babys chances of survival are only about 30-40
even if carried to term. Elena is a fervent
Catholic and wishes to give her unborn baby every
reasonable possible chance of survival. Her
husband and her family have urged her to talk
with you and she agrees.
5) What are the morally relevant principles
involved? 6) What pastoral goals do you have for
your response to this person(s)? 7) How would
you strategize organize your pastoral response?
97
Some Additional Pastoral Points

• Present the Big(ger) Picture
• Help people to see the complexity and ambiguity
  of concrete moral situations
• Move them beyond the natural tendency to look for
  simple clear-cut black and white answers

98
Facilitate Adult Responses

• Avoid being cast in the role of the expert
  answer person
• Help people to make and own adult decisions to
  take responsibility for their own choices in this
  area as well
• Stress looking at all the morally relevant
  features
• Indicate the role of prudence in decisions

99
Two Key Concepts in Decisions

• Sanctity and Primacy of Conscience
• Sanctuary
• A Holy Place
• A Safe Place
• Hierarchy of Values in resolving conflict of
  duties
• Not every value or duty is absolute
• Conflicts are bound to occur
• Doing the higher duty is morally responsible

100
Confront Sin and Failure

• Dont try to absolve people from all guilt
• Recognize the limits of a therapeutic model
• Stress the reality of rationalization and moral
  failures in all our lives
• Give a brief catechesis on the traditional
  understanding of sin
• Which is the topic of our last talk

101
Ambassadors of Christ Our Ministry of
Reconciliation in the Church Today

• Confronting Sin and Moral Failure in a Gospel
  Manner

102
Sin in Theological Perspective
103
Contemporary Challenge

• Ambiguity regarding sin
• Therapeutic models
• Need for a Recovery of Sin
• Which requires confession
• Forgiveness
• Reconciliation
• Ongoing conversion

104
(No Transcript)
105
(No Transcript)
106
(No Transcript)
107
Biblical Understandings of Sin

• Old Testament Views
• Grounding in the Covenant
• The Decalogue as the Ten Holy Words
• Role of the prophets as call to social concern
  and consciousness
• Day of Atonement ( Yom Kippur)

108
(No Transcript)
109
New Testament Understandings

• Basic vocabulary from Greek culture
• "µ"DJ4" (hamartia) missing the mark
• and/or ßD4H (hubris) pride
• Leading to µ,J"vo4" (metanoia) turning
  towards/back, a re-thinking
• leading to a conversion, which can be
• Basic and core to the person
• as well as ongoing and deepening

110
The Our Father

• Prayer of the disciples the Our Father ("Lead us
  not into temptation")
• This should not be understood as a wish for no
  trials in this world.
• Rather Jesus is teaching his disciples to ask God
  not withdraw from them,
• and to guard them against temptation by ungodly
  powers.

111
Biblical concept of "trial/testing"

• Greek word B,4D"Fµ_at_F ( peirasmos) and/or B,4D".o
  ( peirazo)
• The primary meaning is "test or trial
• and only the secondary meaning is "temptation as
  enticement to sin."

112
Old Testament Trials and Testings

• Individuals and whole communities are tempted.
  Cf. Gn 221-19 Abraham,
• and in Wisdom Literature as well.
• Humans, both individuals as well as communities
  also "tempt" God Israelites in the desert,
  Gideon, etc.

113
(No Transcript)
114
New Testament Trials and Testings

• Jesus' " temptations" in the desert
• reality (i.e., the real world has testings)
• Temptations of Jesus to deflect Jesus from
  obedience to God.
• Pay attention to the paradigm of his response,
  seen also as a corrective or counter-example to
  Israel's failed response to the testings.

115
Summary Conclusions from the New Testament Trials

• Less danger of scruples and neurotic guilt
  with the biblical understanding of "trials and
  testings
• Interconnection and interrelation between trials
  and temptations and correction by God
• In this context, consider the following from
  Hebrews 124-11

116
The Early Christian Community

• In the Epistles temptations seen as
  difficulties in the real world the Christian
  community must face and navigate
• Examples given for sins which may not be
  tolerated (e.g., incest)
• as well as concern lest scandal be given

117
Some Key NT Scripture Passages

• John 8 1-11 (Woman Caught in Adultery)
• Romans 7 14-20 (Power of Sin in Paul)
• Matthew 18 21-35 (How Often to Forgive Question
  Answered with Parable of Unforgiving Slave)
• John 2019-23 (Mission to Forgive Sins)

118
Other Key N.T. Passages

• 1 Jn 18--26
• If we claim to be without sin, we deceive
  ourselves and the truth is not in us.
• 1 Jn 37-10
• Dear children, do not let anyone lead you astray.
  
• Romans 715-25
• I do not understand what I do.

119
Parables of Gods Mercy

• Lost sheep
• Not good business sense
• We are each one of us unique and therefore
  absolutely valuable to God
• Lost Drachma
• Merciful Father and the Prodigal Son

120
(No Transcript)
121
Fishers of Persons

• What does it mean to catch someone?
• Not in the web of sin, but in the net of Gods
  grace
• Thus, the primary Gospel response to sin and
  injury is not punishment and retaliation,
• but forgiveness and reconciliation.
• St. Paul speaks of this as being a ministry of
  the Church, and in this spiritual ministry we are
  all ambassadors of Christ (cf. 2 Cor 5 18-21).

122
Sin as Seen in Jesus Ministry

• Call to Metanoia (Conversion) linked to
• Call to Discipleship linked to
• Jesus own mission
• A mission of liberation and healing
• NOT a mission of condemnation punishment

123
(No Transcript)
124
The Our Father

• Forgive Us Our Sins
• As We Forgive the Sins of Others
• Object of Prayer and of Gods Grace
• Reciprocal Nature of Forgiveness
• And a Sacred Claim on Us.

125
Conditions Necessary for Mortal Sin

• Grave Matter
• Sufficient knowledge, awareness and reflection
• Sufficiently "Full" Consent of the Will
• These three conditions must be simultaneously
  present before the act is committed.

126
(No Transcript)
127
Pre-Vatican II Notion of Sin

• State of Grace and State of Sin were often
  presented as a sharply dichotomous position, like
  the on or off light switch
• One day you could be in the state of grace, then
  the next in mortal sin, then back in grace, and
  so on
• Belief that the act alone changed the balance

128
Moral Acts and the State of Grace
Hell
Heaven
Good Acts Bad Acts
129
But what if the balance shifted?

• Be careful!!

130
Moral Acts and the State of Grace
Heaven
Good Acts Bad Acts
Hell
131
(No Transcript)
132
But Is This a Sound Vision?

• While this approach seemed to fit very well with
  both the notion of sin as a grievous act
• And with the notion that our good acts pleased
  God
• Is this approach actually in accord with the best
  possible understanding of how God is, and how God
  deals with us?

133
God ALONE Knows Our State

• Jeremiah 17 9-10 The heart is devious above
  all else it is perverse-- who can understand it?
  10 I the LORD test the mind and search the heart,
  to give to all according to their ways, according
  to the fruit of their doings.

• 1 Cor 4 3b-5 I do not even judge myself. 4 I
  am not aware of anything against myself, but I am
  not thereby acquitted. It is the Lord who judges
  me.

134
Post-Vatican II Understanding of Sin Grace
strengthens
act
Act
Core Choice
Contradicts
Good Act
deepens
reinforces
135
Analogy of the Marriages of Bob Carol and Ted
Alice

• Bob Carol marry
• Marriage relationship has more downs than ups
• Each becomes progressively more self-centered
• And hateful to the other

• Ted Alice marry
• Marriage relationship has more ups than downs
• Love bond is strengthened and grows
• Each grows closer to the other

136
But comes an act of infidelity

• Bob is unfaithful to Carol
• This is a single, serious act
• A final straw
• Which symbolizes and effects the end of the
  relationship

• Ted is unfaithful to Alice
• This is a single, serious act
• But since their marriage is strong
• Though weakened the union survives

137
Insights of Vatican II Theology

• Helps us to see more clearly the Relation aspect
  of the States of Grace or Sin
• Takes more seriously the core nature of this
  relationship and how our individual acts can
  either strengthen or weaken this relationship
• Helps us differentiate sin along a spectrum of
  venial to serious to mortal

138
The Key Pastoral Moral Guideline

• With and for whom is reconciliation most
  necessary?
• The key to the whole pastoral encounter is not
  deciding who is right or even what the
  correct decision is,
• But rather, how can this person be brought into
  deeper communion with God and Gods family
• Thus, center on reconciliation!

139
Ministries in the New Testament

• Ministries founded in charismsspecial graces
• Diversity each person is unique and has his or
  her special gift and task
• Yet, the variety of gifts are held together in
  the unity of the Spirit,
• And exercised for the good of the community

140
Spirituality for the Ministry of Reconciliation

• Basic twin dynamics
• Sin--gtrepentance--gtconversion (on the part of the
  sinner primarily)
• Sin--gt forgiveness--gtreconciliation (on the part
  of God, and the community)
• Confession of sin--not denial forgiveness of
  sin--not obliteration of the fact of sin

141
Spirituality for the Long Haul

• We are still a pilgrim church, an ecclesia semper
  reformanda.
• Thus, need to deal with, but also live through,
• my own sins
• and the sins of others,
• and of the institution

142
A Jubilee Spirituality

• Biblical Understanding of the Jubilee
• Restoration of the status quo ante
• Human participation in Gods creative forgiveness
• The Season of the Lords favor
• Cf. Luke 4 Program for Jesus Ministry

143
Further Marks of this Spirituality

• Spirituality of discernment and dialogue
• Spirituality of growth and liberation
• Spirituality of involvement
• Spiritual of ministry Ambassadors of Christ

144
(No Transcript)
145
What Might Shift?

• If we integrate Jesus mission of forgiveness and
  reconciliation as a response to sin and moral
  failure
• What might change?
• Different emphases?
• Different insights?
• Different pastoral responses?
• Lets check the big picture

146
(No Transcript)
147
Checking Out Our Theology

• Let us consider the following e-mail,
• Looking at its implied theology of sin
• Its implied theology of grace
• Its implied theology of conscience
• Its implied theology of forgiveness
• And its interpretation of Canon Law

148
We are depressed because we are Catholics and
believe that "babyhood" starts from conception -
precisely when the sperm joins the egg cell. But
that is not the case for the rest of the world -
the non-Catholics and even for Catholics who no
longer listen to what God says to the world
through His Church. Many believe the fertilized
egg becomes a baby only upon reaching the second
or even the third trimester of pregnancy. How
many of the 40 million "legally killed babies"
are babies in these "late" sense and how many in
the sense we accept? Anyway, if I am not
mistaken, our doctrine is that the sin arising
from abortion merits automatic excommunication -
which I understand to mean (1) grace is
automatically cut off (so that none of the
sacraments are available or effective as to him)
and (2) good faith belief that abortion is not
wrong before the second or third trimester is not
exculpatory.
149
Our doctrine is that the sin arising from
abortion merits automatic excommunication - which
I understand to mean (1) grace is automatically
cut off (so that none of the sacraments are
available or effective as to him) and (2) good
faith belief that abortion is not wrong before
the second or third trimester is not
exculpatory.
My mind is made up, so dont confuse me with the
facts
What is grace and how is it cut off?
Would a good faith belief never be
exculpatory?
How does abortion merit automatic
excommunication?
Lets check out the Code of Canon Law on this
last point
150
Can. 13241 lists ten instances, any one of which
if present, prevent an automatic penalty (latae
sententiae) from being incurred. These include
1/ by a person who had only the imperfect use of
reason 2/ by a person who lacked the use of
reason because of drunkenness or another similar
culpable disturbance of mind 4/ by a minor 5/
by a person who was coerced by grave fear, even
if only relatively grave, or due to necessity or
grave inconvenience 7/ against someone who
gravely and unjustly provokes the person 9/ by a
person who without negligence did not know that a
penalty was attached to a law or precept 10/ by
a person who acted without full imputability
provided that the imputability was grave. 3. In
the circumstances mentioned in 1, the accused is
not bound by a latae sententiae penalty.
151
And one more Gospel passage

• Jesus also told this parable to some who trusted
  in themselves that they were righteous and
  regarded others with contempt. Two men up to
  the temple to pray, one a Pharisee and the other
  a tax collector. The Pharisee prayed God I
  thank you that I am not like other people
  thieves, rogues, adulterers, or even like this
  tax collector. I fast twice a week I give a
  tenth of all my income.

152
But the tax collector, standing far off, would
not even look up to heaven, but was beating his
breast and saying, God, be merciful to me a
sinner? I tell you, this man went down to his
home justified rather than the other for all who
exalt themselves will be humbled, but all who
humble themselves will be exalted. Luke 18 9-15
How does this passage speak to us??
153
(No Transcript)
154
Therefore, Judge Not!

• 1 Cor 4 5 5 Therefore do not pronounce
  judgment before the time, before the Lord comes,
  who will bring to light the things now hidden in
  darkness and will disclose the purposes of the
  heart. Then each one will receive commendation
  from God.

155
Neither the Answers Nor the Processes Are Simple.

• Need for genuine search for the truth
• Need for openness to the Spirit wherever it moves
• Need for prayer
• Need for dialogue

156
Prayer of St. Theresa Avila

• Christ has no body on earth but yours
• No hands on earth but your hands.
• Yours are the eyes through which He looks out
  with compassion on the world.
• Yours are the feet with which He chooses to go
  about doing good.
• For as He is the Head, so you are the members
• and we are all one in Christ Jesus.

157
A Final Word

• In fide, unitas in dubiis, libertas in omnibus,
  caritas
• "In faith, unity in doubt, liberty in all
  things, charity."
• Attributed to St. Augustine, this is an important
  principle of Christian discernment unity in
  faith is important, but in cases of doubt a
  plurality of opinions and practices should be
  allowed, and the over-riding principle must
  always be charity towards each other.

158
(No Transcript)
159
Further Information

• A Morally Complex World Engaging Contemporary
  Moral Theology
• bretzkesj_at_usfca.edu
• University of San Francisco
• 2600 Turk Blvd., San Francisco, CA 94118
• http//www.usfca.edu/fac-staff/bretzkesj/USFWebInd
  ex.htm