Catholic Feminist Ethics Reconsidered

Taking Catholic sexual ethics and liberal feminist ethics as points of departure, this essay argues that both frameworks are ill‐prepared to deal with the moral problems raised by sex trafficking: while Catholic sexual ethics is grounded in a normative understanding of sexuality, liberal feminist ethics argues for women's sexual autonomy, resting upon freedom of action and consent. From a perspective that attends both to the phenomenological interpretation of embodied selves and the Kantian normative interpretation of dignity, it becomes possible to critique both the Catholic and the liberal feminist frameworks of ethics. I argue that Catholic sexual ethics requires a reconceptualization as social ethics in order to meet the challenges of our present time, but that the shift is possible without giving up the moral imperatives of both Catholic and feminist ethics to protect human dignity and women's rights.     

Catholic Social Teaching,Economic Inequality,and American Society

The essay begins with an explanation of the underlying theological vision that supports Catholic social teaching's commitment to the centrality of the common good and the role of solidarity as both a virtue and a norm. The vision of humanity as one family and the church as a sacrament of unity is the foundation for a communitarian ethic that prizes inclusion, participation, and relative equality in the quest for a truly just society. An array of social science studies is then employed to show that economic inequality “bleeds” into other realms of public life to undermine fundamental commitments of American society, namely, equal opportunity and political democracy. The essay concludes that an understanding of Catholic social teaching promotes a critical perspective that is deeply at odds with ongoing trends in the U.S. economy.     

New Directions in Catholic Historical Research: Saints in Social Work

For over half a century now, the profession of social work has ignored calls to develop critical infrastructures for strengthening and expanding historical research in schools of social work. Since World War II, for example, doctoral dissertations involving significant historical research in schools of social work have become virtually extinct. The vanishing of these dissertations represents a simultaneous vanishing of social work's capacity to detect historical figures who are indigenous to and yet have remained undetected in social work history. As a result, and unintentionally, social work scholars have been seemingly unable to detect Louise de Marillac as the patron saint of social workers or Ellen Gates Starr as a popular folk saint among social workers in Catholic religious orders. The study includes the rare, post-mortem photograph of Ellen Gates Starr, dressed in the full habit of a Catholic Benedictine nun.     

The Evolution of Social Ethics: Using Economic History to Understand Economic Ethics

In the development of Roman Catholic social thought from the teachings of the scholastics to the modern social encyclicals, changes in normative economics reflect the transformation of an economic terrain from its feudal roots to the modern industrial economy. The preeminence accorded by the modern market to the allocative over the distributive function of price broke the convenient convergence of commutative and distributive justice in scholastic just price theory. Furthermore, the loss of custom, law, and usage in defining the boundaries of economic behavior led to a depersonalization of economic relationships that had previously provided effective informal means of protecting individual well-being. Hence, recent economic ethics has had to look for nonprice, nonmarket mechanisms for distributive justice. This is reflected, for example, in the shift in attitude from the medieval antipathy toward unions to the contemporary defense of organized labor on moral grounds.     

Recognition and Social Justice: A Roman Catholic View of Christian Bioethics of Long-Term Care and Community Service

Contemporary Christian ethics encounters the challenge to communicategenuinely Christian normative orientations within the scientificdebate in such a way as to render these orientations comprehensible,and to maintain or enhance their plausibility even for non-Christians.This essay, therefore, proceeds from a biblical motif, takesup certain themes from the Christian tradition (in particularthe idea of social justice), and connects both with a compellingcontemporary approach to ethics by secular moral philosophy,i.e. with Axel Honneth's reception of Hegel, as based on Hegel'stheory of recognition. As a first step, elements of an ethicsof recognition are developed on the basis of an anthropologicalrecourse to the conditions of intersubjective encounters. Theseconditions are then brought to bear on the idea of social justice,as developed in the social-Catholic tradition, and as systematicallyexplored in the Pastoral Letter of the United States Conferenceof Catholic Bishops, Economic Justice For All (1986). Proceedingfrom this basis, aspects of a Christian ethics of communityservice with regard to long-term care can be defined.     

The capabilities approach and Catholic social teaching: an engagement

This essay brings Martha Nussbaum's politically liberal version of the Capabilities Approach (CA) to human development into critical dialogue with the Catholic Social Tradition (CST). Like CST, Nussbaum's focus on embodiment, dependence and dignity entails a social use of property which privileges marginalized people, and both theories explain the underdevelopment of central human capabilities in social rather than exclusively material terms. Whereas CST is metaphysically and theologically ‘thick', however, CA is ‘thin’: its proponents positively eschew metaphysical commitments, believing a commitment to quasi-Rawlsian ‘overlapping consensus' is more consistent with political liberalism. This creates two tensions between CA and CST. The first is that CST understands the internal virtues of essentially social practices to be inseparable from their concrete instantiation in actual communities, while CA sometimes describes these virtues as political entitlements which can be supported independently of the comprehensive doctrines of particular communities. We argue, therefore, that CA's commitment to political liberalism tends to ‘crowd out’ particular conceptions of the good, such as those found in CST. Second, because CST recognizes a plurality of spiritual purposes of property that CA does not, including promotion of what Pope Benedict XVI calls the ‘logic of gift', from the perspective of CST, CA will tend to be motivationally deficient in ways that negatively impact human development.     

Moving Beyond the Individual: Examining the Effects of Domestic Violence Policies on Social Norms

To be effective, criminal justice policies should affect the underlying social norms for which the policies were enacted. This study sought to determine whether public perceptions of criminal justice policies on domestic violence affected social norms. Two waves of data were collected via a telephone survey where a random probability sample of 973 residents was drawn from 4 communities. A structural equation model was tested and confirmed. Results provided strong support for the hypothesis that perceptions of criminal justice policies have direct effects on attitudes toward criminal justice response, and indirect effects on victim-blaming attitudes, both underlying social norms related to domestic violence. The enactment of criminal justice policies, therefore, may have an impact beyond victims and perpetrators and lead to a transformation of the community through the emergence of new social norms. Public awareness campaigns designed to disseminate criminal justice policies may be instrumental in provoking social change.     

Called to be holy: the transformative potential of Christian service programmes in Catholic schools

This is the second in a series of four papers which seeks to articulate theologically and practically the consequences of the ecclesial identity of the Catholic school. The series is based on the principle that the ‘marks’ of the Church – one, holy, catholic, and apostolic – are also marks of the Catholic school, since the Catholic school is within the Church and derives its ecclesial identity from the Church. Each paper analyses one of these ‘marks’, discerning what it means theologically and practically for the Catholic school. In this paper, the second of the marks of the Church and therefore of the Catholic school – holiness – is discussed in terms of what it means to be, and to continually become, holy. In reference to a current research project, Christian service programmes in Catholic schools are analysed in regard to what they already contribute to the formation in holiness of Catholic students, but also in terms of what more they may become. It is argued that for their potential for growth in holiness for teachers and students to be fully realised, Christian service programmes need to be more than just charitable works, and that they need to engage critically with inequity and injustice in keeping with the Church’s radical social teaching.     

Religious and/or Spiritual Social Justice Advocacy: Guidance From the Multicultural and Social Justice Counseling Competencies

The Multicultural and Social Justice Counseling Competencies (MSJCC; Ratts, Singh, Nassar-McMillan, Butler, & McCullough, 2015) provide recommendations for social justice advocacy through a socioecological lens. The authors conceptualize and apply the MSJCC to inform counselor engagement in social justice advocacy for an often-neglected area of diversity: religion and/or spirituality. Practice and ethical examples, considerations, and recommendations related to religion and/or spirituality in MSJCC-compatible social justice advocacy are provided.     

Applied Participatory Ethics: Bridging the Social Justice Chasm Between Counselor and Client

The authors introduce an applied participatory ethics paradigm consistent with the contemporary focus on social justice in the practice of counseling, emphasizing participation of all rightful parties, including the client, in ethical decision‐making processes. The paradigm is an adaptation and expansion of the work of Prilleltensky, Rossiter, and Walsh‐Bowers ( 1996 ) and rests on their conceptualization of restrictive and participatory orientations. The origins of the model's added elements in 4 areas of rehabilitation and counseling literature (i.e., ethical knowledge and practices, the therapeutic alliance or relationship, client involvement, and client empowerment) are described. Finally, interrelationships between the different phases and elements of the model are discussed.     

A brilliant jewel: sex,celibacy, and the Roman Catholic Church

As clerical sexual abuse scandals hit the news and the crisis of vocations worsens each year, debate about the merits of mandatory clerical celibacy continues to grow. The fact remains, however, that supposedly celibate priests have been sexually active in significant numbers throughout history and that their sexual activity has barely affected the power of the Church. In this article, I focus on the ‘everyday’ nature of sexual ‘incontinence’ among a group of Northeast Brazilian priests and analyse the relative systematicity with which vow-breaking is accommodated. Such systematicity, I suggest, reveals an ongoing stable-instability at the heart of the Church as an institution; a dynamic which, if better understood, can help to explain the most characteristic (but often overlooked) feature of institutions more generally: their impressive longevity.     

Social Workers and Battered Women: The Need to Study Client Violence in the Domestic Violence Field

Domestic violence is a significant issue for the United States and internationally. Although many social workers may desire to work in the domestic violence field, such work is far more difficult and challenging than many social workers would expect. In fact, many domestic violence workers are abused by their clients or their clients' family members in the course of their work. The purpose of this article is to clarify why examining client violence toward workers in the domestic violence field is critically important, describe the current state of the research, and discuss recommendations for future research in this area.     

Scientology and Catholicism Do Mix: A Note on Teaching New Religions in a Catholic Classroom

Abstract. This note from the classroom explores teaching new or alternative religions within the context of a Roman Catholic Liberal Arts College. The essay will specifically focus on a section of a course entitled “Modern Religious Movements” in which students were asked to consider different methodological approaches to the teaching and study of Scientology and the Catholic cult of the Virgin Mary. This note from the classroom details how this rather unexpected comparison prompted students to reconsider the category cult and argues that encouraging self‐reflexivity in a largely Catholic classroom can become a crucial means for engaging a broader discussion of new religions, cult discourse, and the academic study of religion itself.     

Reframing the Catholic Understanding of Just War: Two Contrasting Approaches in the Interwar Period

During the inter war period, European Catholic authors exhibited two different approaches to the question of just war. One approach was articulated at the “Fribourg Conventus,” a 1931 meeting of French, Swiss, and German theologians, whose subsequent declaration (Conventus de bello, published in 1932) called for a reformulation of Catholic teaching based on the premise that the traditional just‐war doctrine had been superseded by developments in international law. A competing approach was articulated by the Dutch Jesuit Robert Regout, who maintained that the just‐war doctrine could contribute to the formation of international law by providing a much‐needed normative foundation for the use of armed force by individual states in redress of their violated rights. After presenting these two approaches and explaining how they differ, this essay shows how the outlook of the Conventus de bello is reflected in subsequent papal statements on armed force—to the detriment of the traditional terminology of just war.     

Religion in the Nordic Countries: Between Private and Public

A new visibility of religion in public life can be observed in the Nordic countries. This visibility is not due to a popular claim for a return of religion in the public sphere. As research conducted at Uppsala University in Sweden indicates, the visibility of religion in the Nordic countries reflects several concurring factors: the state’s continued relationship with churches and other religions; the growth of new forms of social exclusion drawing religion into public discussions on ethical and social issues; growing religious pluralism prompting political and legal regulation; a spirituality relating to existential issues and issues related to quality of life. The results raise important questions about Nordic modernity. They suggest that religion becomes public in several ways and emerges as an arena that connects the private and the public beyond conventional distinctions.     

Social Customs and Demographic Change: The Case of Godparenthood in Catholic Europe

This article analyzes social norms regulating the selection of godparents in Italy and France. Based on Vatican statistics and European Values Study responses, the vast majority of children in Catholic Europe are baptized and birth rituals are considered important even by nonbelievers. Moreover, the dominant custom of selecting godparents from among kinsmen is a recent development, based on historical data. A new survey about the selection of godparents in Italy and France, conducted for this study, shows that godparents are chosen not for religious, but for social‐relational reasons. Selection of kinsmen is the norm, with uncles and aunts being the majority choice. For Italy, choice determinants are explored by means of multinomial regressions. The results are contrasted with demographic change to show that in lowest‐low fertility countries current godparenthood models are bound to disappear.     

Still Opting for the Poor: The Brazilian Catholic Church and the National Movement of the Street Population

Have rumors of the demise of liberation theology been greatly exaggerated? There is a prevailing belief among scholars and other observers that the Latin American Catholic Church has withdrawn from the preferential option for the poor, which had encouraged a combination of faith and activism for social justice. This article challenges that belief by means of qualitative data gathered during 8 months in Brazil that provide evidence of close connections between the Pastoral of the Street, a church program that mobilizes homeless people, and the National Movement of the Street Population (MNPR). The principal data came from 42 interviews with homeless or formerly homeless people, movement leaders, and religious sisters and lay workers in the pastoral program. Participant observation and documentary research supplemented the interviews. The findings demonstrate that the Pastoral of the Street helped to create the MNPR and continues to provide it with material and ideological support.     

God-language in Public and Private Prayer: A Place for Integrating Gender,Sexuality and Faith

Abstract

Drawing on feminist liturgical critiques of prayer, Audre Lorde's notion of the erotic and Carter Heyward's relational theology, amongst other feminist, Womanist, Black and queer sources, this article proposes that prayer via gendered and erotic images of God and Christ may be a site for the integration of gender, sexuality and faith — not only in the life of the individual but in the wider body politic. The notion of integration is problematized alongside heteropatriarchal practices of prayer, and an eschatological understanding of prayer and identity offered. The article argues for prayer which engages with a multiplicity of embodied, erotic and queer images of God (and particularly Christ), as necessary to the complex work of personal and political integration with which prayer is charged as well as gesturing towards the fullness and mystery of God who both inhabits and transcends the limitations of metaphorical discourse about the divine.     

The Sexual Abuse Crisis in the Roman Catholic Church: What Psychologists and Counselors Should Know

Recent events regarding child sexual abuse committed by Roman Catholic priests in the Archdiocese of Boston and elsewhere have yet again resulted in a tremendous amount of media attention and frenzy regarding this topic. During 2002 alone, approximately 300 American Catholic priests, including several bishops, were accused of child sexual abuse. Many were forced to resign their positions while others were prosecuted and went to prison. Curiously, there still exist many myths and misperceptions about priests who sexually abuse children and their victims. Since psychologists and other mental health professionals are likely to interact with many who have been impacted by these recent events, it is important for them to have some basic understanding of the various myths and misperceptions about sexual abuse committed by Roman Catholic priests.