A collection of previously published essays. Includes index. Table of Contents: Moral theology looks at itself: The historical development of moral theology. Moral theology in the United States. What is distinctive and unique about Christian ethics and Christian morality? Moral theology in dialogue with biomedicine and bioethics -- Moral theology looks at our society: Just taxation in the Roman Catholic tradition. Filial responsibility for an elderly parent. Religious freedom and human rights in the world and in the church. An analysis of the United States bishops' pastoral letter on the economy. The difference between personal morality and public policy.

This is an historical survey of 20th Century Roman Catholic Theological Ethics (also known as moral theology). The thesis is that only through historical investigation can we really understand how the most conservative and negative field in Catholic theology at the beginning of the 20th could become by the end of the 20th century the most innovative one. The 20th century begins with moral manuals being translated into the vernacular. After examining the manuals of Thomas Slater and Henry Davis, Keenan then turns to three works and a crowning synthesis of innovation all developed before, during and soon after the Second World War. The first by Odon Lottin asks whether moral theology is adequately historical; Fritz Tillmann asks whether it's adequately biblical; and Gerard Gilleman, whether it's adequately spiritual. Bernard Haering integrates these contributions into his Law of Christ. Of course, people like Gerald Kelly and John Ford in the US are like a few moralists elsewhere, classical gate keepers, censoring innovation. But with Humanae vitae, and successive encyclicals, bishops and popes reject the direction of moral theologians. At the same time, moral theologians, like Josef Fuchs, ask whether the locus of moral truth is in continuous, universal teachings of the magisterium or in the moral judgment of the informed conscience. In their move toward a deeper appreciation of their field as forming consciences, they turn more deeply to local experience where they continue their work of innovation. Each continent subsequently gives rise to their own respondents: In Europe they speak of autonomy and personalism; in Latin America, liberation theology; in North America, Feminism and Black Catholic theology; and, in Asia and Africa a deep post-colonial interculturatism. At the end I assert that in its nature, theological ethics is historical and innovative, seeking moral truth for the conscience by looking to speak crossculturally.

In this volume, William C. Mattison, III demonstrates that virtue ethics provides a helpful key for unlocking the moral wisdom of the Sermon on the Mount. Showing how familiar texts such as the Beatitudes and Petitions of the Lord's Prayer are more richly understood, and can even be aligned with the theological and cardinal virtues, he also locates in the Sermon classic topics in morality, such as the nature of happiness, intentionality, the intelligibility of human action, and the development of virtue. Yet far from merely placing the teaching of Aristotle in the mouth of Jesus, he demonstrates how the Sermon presents an account of happiness and virtue transformed in the light of Christian faith. The happiness portrayed is that of the Kingdom of heaven, and the habits needed to participate in it in the next life, but even initially in this one, are possible only by God's grace through Jesus Christ, and lived in the community that is the Church.

Two renowned, award-winning authors in the field of virtue and sexual ethics introduce and then apply their ethical method to such topics as relativism, ecology, bioethics, sexual ethics, and liberation theology. The result is a foundational text for undergraduate courses in Catholic theological ethics.

The encyclical Veritatis splendor (The Splendor of Truth) represents the first document of the magisterium devoted to the foundations of the Catholic moral life. Though it was intended to confront a genuine crisis of moral disintegration and to offer positive directions for carrying out the work of renewing moral theology, it was fiercely criticized by theologians who regarded it as a simplistic and "repressive" document. Now, several years after the publication of the encyclical, Livio Melina offers an original contribution not only to the study of Veritatis splendor and the controversy surrounding it, but also to the field of moral theology as a whole. In Sharing in Christ's Virtues, Melina proposes a blueprint for organizing moral theology, one that is in harmony with the directions given in Veritatis splendor and one that likewise respects the requirements of both the "theological" and the "scientific" character of the discipline. He describes it as a "Christocentricism of the virtues," which understands the moral life of Christians as a participation in the virtues of Christ by means of the grace of one's ecclesial incorporation in Christ. Melina argues that the renewal of moral theology should result in, first, a search for a more integral and dynamic understanding of human action, and second, a theological "re-dimensioning" of morality to better comprehend the synergy between human action and God's action. The contents of the book are: Part One: Toward a Christocentrism of the Virtues: Lines of Renewal 1. Between Crisis and Renewal: The Cultural and Theological Context of Morality Today 2. An Ethics of the Good Life and of Virtue 3. An Ethics Founded on the Truth About the Good of the Person 4. A Morality of Faith: The Salvific Relevance of Moral Action 5. A Christocentric Ethics of the Virtues Part Two: Ecclesial Sense and Moral Life: Perspectives and Developments 6. Ecclesial Dimensions of Moral Theology 7. The Call to Holiness in the Catechism of the Catholic Church: The Morality and Spirituality of "Life in Christ" 8. Moral Conscience and Communio: Toward a Response to the Challenge of Ethical Pluralism Livio Melina is professor of moral theology at the John Paul II Institute for Studies on Marriage and Family at the Lateran University in Rome. In addition to numerous articles, he has written and coauthored several books, including La conoscenza morale. Linee di riflessione sul Commento di san Tommaso all'Etica Nicomachea; Morale: tra crisi e rinnovamento; Corso di bioetica. Il Vangelo della vita; Amor conjugal y vocacion a la santidad; Domanda sul bene e domanda su Dio; and Quale dimora per l'agire? Dimensioni ecclesiologiche della morale. "Melina's thought-provoking and powerful presentation of key themes in moral theology will be welcomed by English readers.... One comes away with an understanding and appreciation of the basis of Christian morality for the twenty-first century. The excellent bibliography lists authors from Aristotle to John Paul II, many not well known in the English literature on moral theology. . . . Melina's work is timely. ..."--Catholic Library World

The 1960 publication of We Hold These Truths marked a significant event in the history of modern American thought. Since that time, Sheed & Ward has kept the book in print and has published several studies of John Courtney Murray's life and work. We are proud to present a new edition of this classic text, which features a comprehensive introduction by Peter Lawler that places Murray in the context of Catholic and American history and thought while revealing his relevance today. From the new Introduction by Peter Lawler: The Jesuit John Courtney Murray (1904-67) was, in his time, probably the best known and most widely respected American Catholic writer on the relationship between Catholic philosophy and theology and his country's political life. The highpoint of his influence was the publication of We Hold These Truths in the same year as an election of our country's first Catholic president. Those two events were celebrated by a Time cover story (December 12, 1960) on Murray's work and influence. The story's author, Protestant Douglas Auchincloss, reported that it was "The most relentlessly intellectual cover story I've done." His amazingly wide ranging and dense-if not altogether accurate-account of Murray's thought was crowned with a smart and pointed conclusion: "If anyone can help U.S. Catholics and their non-Catholic countrymen toward the disagreement that precedes understanding-John Courtney Murray can." . . . Murray's work, of course, is treated with great respect and has had considerable influence, but now it's time to begin to think of him as one of America's very few genuine political philosophers. His disarmingly lucid and accessible prose has caused his book to be widely cited and celebrated, but it still is not well understood. It is both praised and blamed for reconciling Catholic faith with the fundamental premises of American political life. It is praised by liberals for paving the way for Vatican II's embrace of the American idea of religious liberty, and it is

Loyal Dissent is the candid and inspiring story of a Catholic priest and theologian who, despite being stripped of his right to teach as a Catholic theologian by the Vatican, remains committed to the Catholic Church. Over a nearly fifty-year career, Charles E. Curran has distinguished himself as the most well-known and the most controversial Catholic moral theologian in the United States. On occasion, he has disagreed with official church teachings on subjects such as contraception, homosexuality, divorce, abortion, moral norms, and the role played by the hierarchical teaching office in moral matters. Throughout, however, Curran has remained a committed Catholic, a priest working for the reform of a pilgrim church. His positions, he insists, are always in accord with the best understanding of Catholic theology and always dedicated to the good of the church. In 1986, years of clashes with church authorities finally culminated in a decision by the Congregation for the Doctrine of the Faith, headed by then-Cardinal Josef Ratzinger, that Curran was neither suitable nor eligible to be a professor of Catholic theology. As a result of that Vatican condemnation, he was fired from his teaching position at Catholic University of America and, since then, no Catholic university has been willing to hire him. Yet Curran continues to defend the possibility of legitimate dissent from those teachings of the Catholic faith—not core or central to it—that are outside the realm of infallibility. In word and deed, he has worked in support of more academic freedom in Catholic higher education and for a structural change in the church that would increase the role of the Catholic community—from local churches and parishes to all the baptized people of God. In this poignant and passionate memoir, Curran recounts his remarkable story from his early years as a compliant, pre-Vatican II Catholic through decades of teaching and writing and a transformation that has brought him today to be recognized as a leader of progressive Catholicism throughout the world.