Sin and suffering in a Catholic understanding of medical ethics.

Drawing chiefly on recent sources, in Part One I sketch an untraditional way of articulating what I claim to be central elements of traditional Catholic morality, treating it as based in virtues, focused on the recipients ("patients") of our attention and concern, and centered in certain person-to-person role-relationships. I show the limited and derivative places of "natural law," and therefore of sin, within that framework. I also sketch out some possible implications for medical ethics of this approach to moral theory, and briefly contrast these with the influential alternative offered by the "principlism" of Beauchamp and Childress. In Part Two, I turn to a Catholic understanding of the nature and meaning of human suffering, drawing especially on writings and addresses of the late Pope John Paul II. He reminds us that physical and mental suffering can provide an opportunity to share in Christ's salvific sacrifice, better to see the nature of our earthly vocation, and to reflect on the dependence that inheres in human existence. At various places, and especially in my conclusion, I suggest a few ways in which this can inform bioethical reflection on morally appropriate responses to those afflicted by physical or mental pain, disability, mental impairment, disease, illness, and poor health prospects. My general point is that mercy must be informed by appreciation of the person's dignity and status. Throughout, my approach is philosophical rather than theological.     

Faith in Christ today: An engagement with Klaus Nürnberger

Today's Lutheran theologian must retrieve his or her particular Christian tradition while articulating the faith for our globalized twenty‐first‐century context. South African Klaus Nürnberger's new two‐volume systematic theology, Faith in Christ Today, adds heat to the current creative flurry of red‐hot systematic theologies. Nürnberger, who is oriented both to God's future and the world's future, places the theological articulation of the faith within the context of the worldwide and multi‐cultural Christian church. We all can learn from Nürnberger.     

PERCEIVING NATURAL EVIL THROUGH THE LENS OF DIVINE GLORY? A CONVERSATION WITH CHRISTOPHER SOUTHGATE

Finding a way to come to terms with the disvalues in the evolutionary world is a particular challenge in the light of Neo‐Darwinian theories. In this article I trace the shift in Christopher Southgate's work from a focus on theodicy to a theologian of glory. I am critical of his rejection of the tradition of the Fall, his incorporation of disvalues into the work of divine Glory, and the specific theological weight given to scientific content. I offer a critique of Holmes Rolston III's approach to the valuation of nature that I believe has influenced Southgate's theology. Constructively, I offer an alternative that seeks to recover an understanding of the origin of evil and the Adamic event that draws on the work of Paul Ricoeur. I also draw on the work of anthropologist Tim Ingold for an alternative philosophical approach to evolution which opens up a space for a recovery of the concepts of creaturely Sophia and shadow Sophia in the work of Sergius Bulgakov.     

Empathy on trial: A response to its critics

Despite being held in something approaching universal esteem for its capacity to promote prosocial behavior and inhibit antisocial behavior, empathy has recently become the recipient of strong criticism from some of today’s leading academics. Two of the more high-profile criticisms of empathy have come from philosopher Jesse Prinz and psychologist Paul Bloom, each of whom challenges the view that empathy has an overall beneficial influence on human behavior. In this essay, I discuss the basis of their criticisms as well as why I am not compelled by their arguments to believe that empathy does more harm than good. In the process of responding to empathy’s critics, I discuss the important role that empathy plays in our moral lives. I argue that, rather than employing rational considerations to minimize the role that empathy plays in our moral and political judgments, such considerations are put to better use by expanding empathy when conducive to the common good and suppressing it when it opposes the common good.     

THE JERUSALEM DECREE,PAUL, AND THE GENTILE ANALOGY TO HOMOSEXUAL PERSONS

Revisionists and traditionalists appeal to Acts 15, welcoming the Gentiles, for analogies directing the church's response to homosexual persons. John Perry has analyzed the major positions. He faults revisionists for inadequate attention to the Jerusalem Decree and faults one traditionalist for using the Decree literally rather than through analogy. I argue that analogical use of the Decree must supplement rather than displace the plain sense. The Decree has been neglected due to assumptions that Paul opposed it, that it expired, or because Gentiles wanted non‐kosher meat. I argue that Paul continued to observe the Torah and supported the Decree, that it has not expired, and that Gentile desire for non‐kosher meat is not a firm obstacle. Affirming the plain sense of the Decree, I develop the analogy from Acts 15 to homosexual persons.     

A Loss of Judgment: The Dismissal of the Judicial Conscience in Recent Christian Ethics

Christian ethicists have neglected conscience, understood as an individual's moral self‐awareness before a locus of accountability and judgment, over the last few decades. The aim of this essay is to suggest how this neglect came about. I draw on the work of Paul Lehmann and Oliver O'Donovan to illustrate how ethicists in the twentieth century became suspicious of conscience because of its association with the alleged ahistorical individualism of Immanuel Kant's work. I argue that a social‐historicist conception of conscience, such as H. Richard Niebuhr offered, attempts to save conscience from this suspicion. Ironically, however, Stanley Hauerwas's development of Niebuhr's historicist, communitarian approach to conscience, appears to have led to a dismissal of conscience. I conclude with a brief comment about what this dismissal has cost contemporary Christian ethics, namely the Christian tradition's basic commitment to the singularity of an individual's accountability before God.     

Probing The Politics of Difference: What's Wrong with an All-Male Priesthood?

Though it is often taken for granted that feminists necessarily must condemn the exclusion of women from the Roman Catholic priesthood, the author demonstrates that the "politics of difference," if pursued consistently, reopens this question. International feminist arguments for honoring gender differences, the teachings of John Paul II concerning women, and Catholic social justice teachings, taken jointly, suggest that the current Catholic exclusion of women from the priesthood is unjust not because the reservation of a social role to a single sex is inherently unacceptable, but because of the asymmetry in power between the roles accorded men and women in the governance of the Catholic Church. To be just, sex-specific reservation of roles must meet the criteria of balance, proportion, power, and particularity.     

Empirical evidence for narrative structure

Three experimental tasks—spontaneous telling of a story, reading, and parsing the story—were used to determine whether empirical data reflect the narrative structure of stories and can be predicted by a plot unit analysis of the stories (Lehnert, 1981). It was found that spontaneous pause durations at sentence breaks were highly correlated with the importance of these breaks as predicted theoretically. Only low correlations were obtained, however, when reading pause durations were correlated with the model. As for parsing values, the value of the correlation coefficients depended on whether stories had sufficient superficial linguistic cues to help the subjects in parsing. It was concluded that spontaneous pausing not only reflects the narrative structure of stories, but can be used as a guide to constructing theories of narrative structure as well as for deciding between competing theories.     

VOCATION AND CREATION: BEYOND THE GENTILE‐HOMOSEXUAL ANALOGY

One strand of the church's conversation about homosexuality compares present‐day acceptance of homosexuals to the church's acceptance of Gentiles in Acts 15. In a previous article, “Gentiles and Homosexuals,” I presented the history of that strand. In a reply to my article, Olson proposes to reimagine the analogy via the “radical new perspective on Paul” and argues that doing so exposes problems with my original analysis. I defend myself against these criticisms, while also entering into the spirit of Olson's reimagined analogy. Expanding the scope beyond Acts to Paul opens up important facets that might otherwise be obscured. In particular, it includes voices that are sometimes silenced, and presses both sides for an account of sexuality grounded in vocation and God's purposes in creation.