When Must One Permit Scandals to Arise? A Comparison of Two Traditions

2021 ◽  
pp. 002114002110176
Author(s):  
Justin M. Anderson

The essay argues that were a bishop to consult the treatment of scandal in the manuals of moral theology of the last several centuries, he could easily find rational justification for an ecclesial cover-up. Given the manualists’ overwhelming emphasis on avoiding scandal, Peter Cantor’s (d. 1197) triplex veritas—a threefold truth one may never abandon despite scandals arising—offers the beginning of a necessary corrective rationale. While not abandoning the insights of the manual writers altogether, the lost medieval tradition of the triplex veritas should be revived to correct the unidirectional rationale regarding the avoidance of scandal.

1988 ◽  
Vol 13 (3) ◽  
pp. 209-231
Author(s):  
George THERUKATTIL
Keyword(s):  

Author(s):  
Stefania Tutino

This chapter provides a thematic analysis of some of the most significant applications of probabilism to a number of epistemological, intellectual, political, and theological questions. It focuses on four early seventeenth-century authors, each using probabilism to advance a specific intellectual agenda: Tomás Sánchez and his effort to articulate probability as a trait d’union between conscience and law in the context of his elaboration on the doctrine on marriage; Leonardus Lessius and his attempt to use probabilism to update Catholic doctrine and especially Catholic economic thought; Juan Azor and his endeavor to structure probabilism within a stable and coherent system of knowledge; and Emmanuel Sa and his vulgarization of probabilism for the sake of confessors and other readers who did not necessarily have a deep background in, and extensive knowledge of, moral theology.


Author(s):  
Mark S. Massa

This chapter presents an examination of the thoughts and writings of Lisa Sowle Cahill, a moral theologian at Boston College. Taking issue with both Germain Grisez and Jean Porter, Cahill seeks to construct a new paradigm of natural law that addresses feminist and poststructural scholars. Cahill believed that any paradigm of intercultural or interreligious ethics that purported to be describing moral duties in the real world must begin by exploring how ethical questions are intimately tied to the concrete experiences in specific (often religiously diverse) communities. Her paradigm addressed the concerns of feminist and postimperialist scholars in moving beyond the “false universalism” offered by paradigms like that of neo-scholasticism, while offering a “realist” understanding of social ethics that remained true to the realist impulses in Catholic moral theology.


2021 ◽  
pp. 000332862110206
Author(s):  
Peter Sedgwick

Anglican moral theology is a genealogy, in MacIntyre’s use of this concept. It is a tradition that is handed on from one generation to another, practically and theoretically. Moral theology is part of the tradition of moral virtue, practiced by Christians, in local communities, families, and of course the church. What is distinctive in Anglicanism was that after 1580 there emerged an Anglican tradition of moral enquiry, which recognized the Protestant emphasis on scripture and a quite different role for the clergy, alongside a deep appreciation of the old, pre-Reformation tradition of moral theology. Today, the Anglican exemplary tradition also incorporates debates on sexuality, gender, and questions of identity. In social ethics, postcolonial voices show both the idolatry of political life and how our common life can be a locus of divine grace. Anglican moral theology is both very vibrant and deeply pluralist today.


Diogenes ◽  
2015 ◽  
Vol 62 (3-4) ◽  
pp. 121-129
Author(s):  
Mark Fenster

This essay describes the emergence of the 9/11 attacks on the World Trade Center and Pentagon as an object of conspiratorial intrigue and imagination, offering a snapshot of the “9/11 truth movement” and its various theories as they began to reach full bloom. Theories about the attacks have come to constitute the dominant conspiratorial present – a present that looks remarkably like the mid- and late-twentieth-century past, despite significant changes in information technology and the continuing institutionalization and ironization of conspiracy theory as an influential form of popular politics. In addition to the 9/11 conspiracy community, the essay considers the battle over the 9/11 Commission’s review of the government’s failure to anticipate the terrorist attacks. The Commission engaged in knowing and savvy efforts to respond to conspiracy theories and to preempt popular belief in them, offering an authoritative narrative (or, more precisely, set of narratives) to explain what occurred. Meanwhile, the 9/11 truth movement made equally knowing and savvy efforts to critique the official account, responding with its own efforts to reinterpret and re-narrate the attacks, their causes, and what they signify about the contemporary world. While the 9/11 Commission may have criticized the federal government and its intelligence services for their failures of imagination prior to the attacks, the truth movement criticized the Commission either for a failure of imagination – an explanation for the attacks that could see through the “official” account – or for a quite imaginative cover-up of the hidden truths of 9/11. By considering the clash between official authorities and an active conspiracy community, this essay considers how the movement attempted to form a collective political and scholarly community, producing a blizzard of texts offering narratives that compete with the ones told by the Commission that seek the impossible grail of conspiracy theory: the truth. The essay also considers the effects, if any, of the state’s attempt to preempt and respond to conspiracy theories.


Science ◽  
1980 ◽  
Vol 208 (4439) ◽  
pp. 32-35
Author(s):  
W. J. BROAD
Keyword(s):  

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