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CHRISTIAN ETHICS In the Footsteps of Christ CLARIFICATION OF TERMS ETHICS from the Gk.

k. word ethikos, which means character, & ethos, which means custom. Custom means a more or less permanent moral behavior in accordance with the precepts of natural moral law which is universally known and common to all men. In other Religions Even non-Christians who do not know the Gospel of Christbut who nevertheless seek God with a sincere heart, & moved by grace, try in their actions to do his will as they know it through the dictates of their conscience, may achieve eternal salvation.- Vatican II, LG 16 Whatever true, holy, and good could only come from one Divine Source. Jesus remains the Way, the Truth, the Life to ALL men and women. Specificity of Christian Morality In terms of Sources In terms of Characteristics Sources of Christian Ethics Sacred Scriptures Church Teaching The Normatively Human o Human Reason o Experience Jesus Our Model The uniqueness of Jesus Christ: Fully Divine and truly human. Christs divinity assures the validity of his understanding and teaching regarding the meaning of humanity, and his humanity guarantees the possibility of our living in accordance with his teaching. Christian moral challenge

To be formed in the spirit of Christs love

Our Call to Love Jesus and the Commands to Love o Love for God and neighbor Love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength. You must love your neighbor as yourself. (Mk 12:29-31; Mt 22:37-40) o The Love we received from God I give you a new commandment: love one another; just as I have loved you, you must love one another. By this love you have for one another, everyone will know that you are my disciples (Jn 13:34-35) The norm for loving shifts from self-love to Gods love for us as revealed in and by Christ. Characteristics of Christian Morality Affects first the person and then the action. o Transforms both the inside and the outside. o Considers the profound attitudes of the person. Requires not only just actions but also holiness. Finds its beginning and end in love. And it is love the way Christ loves. Truths Presupposed in Ethics 1. The Existence of God God is the Creator of man and his (Supernatural) Ultimate End. 2. Immortality of the Soul the hope for eternal life and eternal rewards sustains man in his struggle against evil. 3. Dignity of the Human Person together with the rights and duties given to man to fulfill his destiny in the world. 4. Mans life on earth is temporal and temporary. Everything will come to pass. Importance of Ethics 1. As derived from its material and formal objects.

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Mans most important concern is to find his ultimate purpose in life which is shown by Ethics. Social life (human relations) is regulated by ethical moral principles. Individuals who are not familiar with Christ and His teachings will have the opportunity to learn them. Through Ethics one learns how to create a clean living with healthy lifestyle as well as to face daily challenges with confidence and trust in God.

Division of Ethics 1. General Ethics deals with the nature of the human acts and their relation to morality. It focuses on the general principles of morality. 2. Special Ethics deals with the application of the general principles of morality to the particular actions of man in private and public. NOTES FOUND ON THE CHARACTERISTICS OF CHRISTIAN MORALITY 1) Philosophical principle: Action follows being. For no good tree bears bad fruit, nor again does a bad tree bear good fruit; for each tree is known by its own fruit. The good man out of the good treasure of his heart produces good, and the evil man out of his evil treasure produces evil; for out of the abundance of the heart his mouth speaks (Lk 6:43-45) 2) Result of #1. Morality addresses every aspect of a persons existence. It will then influence the deepest thoughts and desires of the person. It is in the interior of a person that the moral life is forged. (see Mt 5:21-22, 27-28) 3) Single acts are a result of attitudes. Some likes or dislikes, disposition to do good or evil, repeat themselves because the individual has formed certain habits through his past actions. Particular acts are important but it is necessary to analyze why they occur so frequently. 4) Christian morality is a POSITIVE morality that prescribes what a person, motivated by the love of God, ought to do. It can never be reduced to a merely NEGATIVE morality, motivated by a fear of punishment. Jesus moral preaching stresses doing the good more than avoiding evil. It is about the type of person one should be rather than a list of dos and donts. For ex., It is not that the young and foolish virgins acted wrongly, but that they did not act wisely (Mt 25:13). In the parable of the talents the one who received only one talent

was condemned because he refused to make use of the talent (Mt 25:14-30). See also Mt 25:31-46. 5) The moral program of the Christian is not a morality of the minimum, but of a maximum; that is, it requires not a decent or honorable existence, but a saintly life. Be perfect as your heavenly father is perfect (Mt 5:48). 6) In Jesus preaching there are concrete prohibitions, such as adultery (Mt 5:27), avarice (Mt 6:19-24), rash judgments (Mt 17:1-6), divorce (Mk 10:2-10), blasphemy against the Holy Spirit (Mk 3:28-30), scandal to the innocent (Mt 18:1-5), etc. But the ethical norms in Jesus morality do not constitute a morality of rules, rather a morality that includes laws. These exist in order to guide man to the good life. 7) While it is true that Jesus preaching reflects Gods habitual disposition of forgiveness and love, it is also a fact that punishment is often mentioned in the New Testament. In the teachings of Catholic theology, heaven and hell as real ends of human existence are two dogmas of the Church that correspond to the good or bad conduct of man during his life. 8) The Christian moral message endeavors to cultivate true freedom so that man will not fall into the trap of sin. For freedom Christ has set us free; stand fast therefore, and do not submit again to a yoke of slavery (Gal 5:1). 9) Man is at the same time a citizen of this world and the next. It cannot ignore the grave task of making a better world, according to Gods will; and at the same time it is aware that the present moral state affects the eternal life in the future. 10) The good of the moral life is the practice of love and not the fear of punishment. There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and he who fears is not perfected in love (1Jn 4:18). In this fashion, the acts of the believer, conforming to the moral message preached by Christ Jesus, lead to trust and hope in life. This attitude is full of expectation and is void of any type of pessimism.

HUMAN PERSON AND HUMAN ACTS The key to the moral life is the human person, considered in the light of both reason and faith. 3.

Consent of the free will is required, which implies freedom from any external or internal compulsion. VOLUNTARINESS Also known as the intention of the agent.

Human Acts Human Acts (actus humanus) are actions that proceed from insight into the nature and purpose of ones own doing and from consent of free will; or shorter, they are acts which proceed from insight and free will. A human act is a thought, word, deed, desire or omission which comes from a man acting with full knowledge of what he is doing, who is free to act or to refrain from action, and who gives full assent to his will to act. Other acts performed by man without full knowledge, freedom and choice are simply called ACTS OF MAN.

SOURCES DEFINING THE MORALITY OF HUMAN ACTS The norm which determines or measures the morality of a human act is objectively the moral law and subjectively mans conscience. Human acts are morally good if in agreement with these norms and morally evil if in disagreement with them.

OBJECT/ ACT ITSELF That effect which an action primarily and directly causes (finis operis). It is always and necessarily the result of the act, independent of any circumstances or of the intention of the agent. The object is generally regarded as the primary source to judge the morality of an act.

Acts of Man Acts of man (actus hominis) are performed without intervention of intellect and free will. They comprise all spontaneous biological and sensual processes, like nutrition, breathing, sensual impressions; Acts performed by those who have not the use of reason, like people asleep, lunatics, drunken people; All spontaneous reactions which precede the activity of the will, like first reactions of anger and sympathy; Forced acts which, though affected with some insight and cooperation of the intellect, are carried out against mans personal decision and will. Acts of man, therefore, are indeliberate, not free, involuntary, not under our control and beyond the mind and the will

CIRCUMSTANCES Circumstances are conditions outside the act (not part of the act) that influence or affect the act by increasing or lessening its voluntariness or freedom, and thus, affecting the morality of the act. These circumstances are the following: o THE PERSON Refers to the Doer (agent) of the act and the Receiver or the person to whom the act is done. Principle 1. A good act can become better or bad act can become worse by reason of the doer or the person doing the act. Principle 2. A good act can become better or a bad act can become worse by reason of the person to whom the act is done. o THE PLACE Refers to the particular space or locality where the act is done or performed. o THE TIME

CONSTITUENT PRINCIPLES OF HUMAN ACTS 1. KNOWLEDGE The will can decide for something and seek it only if it is first known, thus Knowledge of the aspired object is required. FREEDOM

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Refers to the exact or definite moment of hour when the act is performed. THE MANNER Refers to the way the agent manages to do his act. It answers the question: How did the agent do the act? THE CONDITION OF THE AGENT Answers the question: In what condition was the agent when he performed the act? THE THING ITSELF Denotes the special quality of the object. THE MEANS Answers the questions: By what means? and By whose help?

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If an act in itself is intrinsically evil (evil by its very nature), the act is not morally allowable regardless of purpose or circumstances. If an act in itself is morally good or at least indifferent, its morality will be judged by the purpose or circumstances. Circumstances may create, mitigate or aggravate sin. If all three moral aspects (the act, circumstances, intention) are good, the act is good. If any one element is evil, the act is evil.

CONCLUSION Our Moral life is our response to God. We need to examine our image of God and to make sure we do not have an incomplete or distorted image of God or else our moral response may be distorted. No single image can capture God completely but we can constantly strive hard and have a more authentic image of God.

THE INTENTION Refers to the goal which the agent intends to achieve through his act. It is also the reason or the purpose why the agent does the act. It is the movement of the will toward the end; it is concerned with the goal of activity.

DEFINITION OF TERMS IMPUTABLE - To impute to charge/accuse a person with fault, an offense or a crime CULPABLE guilty, blameworthy, (Latin) mea culpa my fault. ACCOUNTABLE answerable or responsible LIABLE - legally responsible

Principles to consider regarding INTENTION 1. 2. 3. 4. 5. 6. An act which is good in itself and is done for a good end becomes doubly good. An act which is bad in itself and is done with a bad end becomes doubly bad. An act which is good in itself and is done with a bad end becomes bad. An act which is bad in itself and is done with good end does not become good. An indifferent act which is done for a good end becomes good. An indifferent act which is done for a bad end becomes bad.

MODIFIERS OF HUMAN ACTS There are certain factors which may affect any of the three constituents of voluntary human acts. Such factors which may diminish ones culpability are properly called modifiers of the human acts. IGNORANCE In general, ignorance is merely the lack or absence of knowledge in a person capable of knowing regarding a certain thing. Types of Ignorance: i. Invincible Ignorance (unconquerable)

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FIVE PRINCIPLES FOR JUDGING THE MORALITY OF HUMAN ACTS 1. An act is morally good if the act itself, the purpose and the circumstance are substantially good.

Ignorance which cannot be cleared up (or dispelled) or the knowledge that is lacking cannot be acquired. No objectively wrong act is culpable if it is performed in invincible ignorance inasmuch as the element of knowledge here is lacking and such lack of knowledge is not due to the fault of the agent. ii. Vincible Ignorance is that which can and should be dispelled. It implies culpable negligence. Three Kinds of Vincible Ignorance i. Simple Vincible Ignorance Exist when one uses some, but not enough diligence in an effort to remove ignorance. If one performs an objectively wrong action the wrongness of which one is unaware because of simple ignorance, the action is culpable. However, the culpability is lessened by the presence of that ignorance. ii. Crass or Supine Ignorance Is that which, though not directly willed, could and should be cleared up, but left wholly undisturbed. It results from mere lack of effort. Crass or Supine ignorance lessens the imputability of an act. Still it makes one gravely culpable if it concerns a matter of grave importance. iii. Affected Vincible Ignorance Is that which is deliberately fostered in order to avoid any obligation that knowledge might bring to light. It is not only the lack of knowledge but the deliberate unwillingness of the person to dispel his ignorance.

Affected Ignorance in regard to a matter grave importance is gravely culpable.

DIFFERENCE BETWEEN IGNORANCE OF THE LAW AND IGNORANCE OF THE FACT i. Ignorance of the Law is lack of knowledge that a particular law exists. ii. Ignorance of the Fact is lack of realization that one is violating a law. Moral Principles Involved i. Invincible Ignorance eliminates responsibility or culpability ii. Vincible Ignorance does not eliminate moral responsibility but lessens it.

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FEAR

Fear is a mental agitation or disturbance brought about by the apprehension of some present or imminent danger. 2 types of Fear: i. GRAVE FEAR is that which is aroused by the presence of a danger: 1. that is regarded by most people as serious; 2. that is judged to be serious by the one concerned. ii. SLIGHT FEAR is that which is aroused by: 1. a danger that is not serious; 2. grave danger that is not very probable Actions that are performed because of fear, however great the fear may be, are voluntary (at least conditionally) and so are imputable.

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CONCUPISCENCE Is the rebellion of the passions against reason. Passions are strong tendencies towards the possession of something good or towards the avoidance of something evil.

Passions are also known as emotions or feelings. Examples are love, hatred, joy, grief, desire, aversion, hope, courage, fear and anger. 2 types of Concupiscence: i. ANTECEDENT CONCUPISCENCE Is that which arises spontaneously before the previous judgment of reason and before the will controls the psychological situation. Antecedent passions lessen the freedom and hence the responsibility of the agent because antecedent passions tend to blind the judgment of the intellect and to block the freedom of the will. ii. CONSEQUENT CONCUPISCENCE Is that which is deliberately aroused by the will in order to ensure a more prompt and willing operation. Consequent Passions, however great, do not lessen the voluntariness but may increase it because these passions are deliberately excited and they are voluntary in themselves.

3 Principles in Determining the Effect of Violence on the Voluntariness of the Act and the Imputability of the Agent. i. If one resists the violence as much as possible (Perfect Violence), the evil act to which one is forced is in no way culpable. ii. If one does not resist the violence as fully as possible (Imperfect Violence), the culpability of the evil act is lessened but not taken away. iii. If one sees that any resistance would be wholly ineffective, there is no obligation to resist. Purposes of Resistance: i. It might disclose ones lack of consent to the act to which one is being forced. ii. It might aid one in preventing internal consent to the external act.

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HABITS Are inclinations to perform some particular action, acquired by repetition, and characterized by a decreased power of resistance and an increased facility of performance. Sometimes called second nature If a habit disposes evil, it is called a VICE; if to good, it is a VIRTUE 2 General Principles on the Effects of Habit on the Imputability of Evil Actions: i. Evil habits do not lessen the imputability of evil actions performed by force of habit if the habit has been recognized as evil and is freely permitted to continue. ii. Evil habits lessen the imputability of evil actions performed by force of habit if one is sincerely trying to correct the habit.

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VIOLENCE Is an external force applied by someone on another in order to compel him to perform an action against his will. 2 Types of Violence: i. Perfect Violence is that in which complete resistance is given. Under this type, we have PHYSICALLY PERFECT VIOLENCE where every possible means of resisting is utilized. ii. Morally Perfect Violence is that in which all powers of resistance that should be used are employed. IMPERFECT VIOLENCE occurs when some resistance is shown but not as much as should be.

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TEMPERAMENT Is the sum total of those qualities which mark an individual. It is the sum total of native propensities which constitute an

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individuals disposition. It may be simply defined as disposition. Four Major Temperaments: i. SANGUINE. The sanguinic person has a pleasing and agreeable personality but is not a good leader because he is not very stable. ii. CHOLERIC. The choleric person is domineering and strong-willed; he can be a good leader. iii. MELANCHOLIC. The melancholic person is pessimistic, brooding, usually scrupulous and despairs easily. iv. PHLEGMATIC. The phlegmatic person is easy going and lacking in initiative; but he is trustworthy. The moral implication of temperament is that a persons temperament can affect his will to the extent of somewhat lessening the completely voluntary nature of his actions. NERVOUS MENTAL DISORDER Specific mental states of man that are likely to be called abnormal under certain conditions. TYPES: i. NEURASTHENIA is a neurotic condition or debility characterized by feelings of fatigue, worry, and depression, which may affect the activity of the will. ii. HYSTERIA is a psychoneurosis characterized by emotional excitability and frequently accompanied by various symptoms, many of which have mortal implications. There are at times angry outbursts, a partial loss of memory, a tendency to lie or steal or to indulge in immoral act. iii. COMPULSION NEUROSIS is a psychoneurosis characterized by compulsions and obsessions. Included in this category are compulsive feelings and actions. Among these are various manias and phobias. iv. MELANCHOLIA is a mental disorder characterized by extreme depression and brooding. It may give rise to inability to pray or fulfill other religious duties, and to a difficulty in making decisions or carrying them

out. At times the patient may develop feelings of guilt which are unfounded. v. HYPOCHONDRIA is a morbid anxiety concerning ones own health, characterized by imaginary ailments. Extreme cases at times are marked by a tendency to commit suicide. The moral implications of Nervous Mental disorder is that to the extent to which faculties of intellect and will are affected, moral responsibility is diminished and eliminated.

CFC on Original Sin 1. Outer Social Reality Sinful situations of the world 2. Inner Personal reality Heart of darkness, concupiscence. 3. Ratification of Sin by our personal sinful thoughts, words and deeds SIN Is an offense against reason, truth and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. An utterance, a deed or a desire contrary to the eternal law. (CCC, 1849) No to God Sin is more than evil, it is evil intentionally committed by man.

Situations of sin, sinful structures that are the consequences of sinful choices and acts, e.g. racial discrimination, and economic systems exploitation. (Social relationships)

DISTINCTION OF SIN Not all sins are of the same gravity and man acts on this basis, thus, distinctions are: between mortal sin and venial sin Basic difference: Mortal sin may be described as the outcome of a deliberate reversal of our option to be for God and for others. It is the full commitment to an option which contradicts Gods will and persons authentic goal. Presuppositions to Mortal Sin: There is a full knowledge of the serious disorder of the wrong choice. The gravity or the seriousness of the matter or wrong choice or the object of the act is grave matter. There is full and deliberate consent of the free will that presupposes the actual doing of this wrong option. Venial sin does not constitute direct, complete refusal to Gods will, as mortal sin does, but is only negligent, deficient compliance with the same. Venial sin is described as a morally wrong option aggravated by the lack of clear insight or insufficient awareness of the consequence involved in a sinful act, or because of the imperfect consent of the will. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However, venial sin does not set us in direct opposition to the will and friendship of God. With Gods grace, it is humanly reparable. Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity and consequently eternal happiness.

Concept of Sin in Sacred Scripture Old Testament Looked upon as a transgression of Gods law and will. It is disobedience against Gods Decalogue. Sin Stories in the Old Testament Sin of Adam and Eve Sin of Cain Noahs ark The Tower of Babel New Testament An ungrateful desertion of the Lord (Lk. 15:11-32). It is the antithesis to charity and offense against love (Lk. 7:47) Social Aspect of Sin Sins power to affect others by reason of human solidarity (inner) Sins that directly attack human rights and basic freedoms; human dignity, justice, and the common good. (external) Sins affecting relationships between various human communities such as class struggle, or obstinate confrontations between blocs of nations. (Relationship with others)

LAW Law is an ordinance of reason promulgated by men with competent authority for the common good. Laws as the Objective norm of Morality are categorized into: 1. 2. 3. 4. Moral Law as revealed law (comprising the Old Law and the New Law, or the Law of the Gospel) Divine Law or Eternal Law Human Law under which are Civil Law and Church or Ecclesiastical law Natural Law

MORAL LAW Moral Law governs a persons behavior. It contains truths and ethical principles which ought to guide the individual conduct of people on matters of right and wrong. It prescribes norms of conduct for ones good and happiness which specify what a person ought or ought not to do in order to lead one to the highest good and absolute end, God. In its most universal meaning, it is a directive ordering mans activity towards the ultimate end. Mans inclination to Good. Laws are to be found in the heart of manby the natural gift of reason. As Revealed comprising the Old and the New Law, or Law of the Gospel DIVINE LAW OR ETERNAL LAW God is the author of the laws governing the universe. The Divine Law which is eternal is deduced from the fact that the world is ruled by Divine Providence. And the plan of Providence rests upon universal principles existing eternally in God to direct all actions and movements to their proper end. This comprises the eternal law, so called because it exists in the mind of God. It contains the Divine blueprints. Eternal Law is the plan flowing from Gods wisdom which directs all actions and movements. (St. Thomas Aquinas)

Eternal Law is the divine reason and/or the will of God himself commanding the preservation of the Natural Law and forbidding its disturbance. (St. Augustine) Divine Law is discovered in the following: 1. Physical laws which rule both nonrational and rational creatures 2. Biological laws that govern the development of living things. 3. Mathematical laws that govern abstract quantity 4. Natural law which is the participation of Eternal law in the rational creatures. By learning these laws and living according to them we gain freedom. But freedom is always tied up with obedience to the law of God and there is no such thing as freedom from these laws, instead there is only freedom within them. We cannot break the laws, but if we ignore them, they can break us.

HUMAN LAW HUMAN LAW is a directive of obligatory, general, and stable character for the common good promulgated by one who is in charge of the sovereign society. Properties of Human Law: 1. Human Law is enforceable. 2. Human Law is concerned with external conduct only. 3. Human Law is limited to particular groups of people. 4. Human Law is historically conditioned. 5. Human Law has presumptive obligatory force. Civil Law is the particular application of the Natural Law in given societies. Give unto Caesar the things that are Caesars The moral obligation to obey civil authority is in direct proportion to the seriousness of the law in terms of its effect on our well-being as well as of others. Church Law is the particular application of the Divine Law to the Christian community. It can change as the Church faces new circumstance to which Christians have to adapt. The moral obligation to observe Church laws is relative to the seriousness of the law insofar as it affects our relationship with God and with others.

Necessity of Human Law: 1. Revealed law does not provide exact rules for every moral problem. 2. Frequently, natural Moral Law is not so evident in its particular requirements. 3. There are often several possible ways to comply with an obligation, but for the sake of public order one must impose as binding for all (e.g. the law concerning traffic rules) the rulings for public worship, and; 4. Law with its penal regulation is an indispensable means of education for people, particularly in times of frailty, and as a shield against human malice.

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One and the same for all. (Unity and Invariability) All classes of people possess equal moral dignity as persons, hence, they possess equal basic rights. Immutable. (Immutability) This connotes that there can be any change in whatever is fundamentally good or evil.

NATURAL LAW Refers to moral insights people are capable of knowing, by means of their reason, independently of the verbal revelation of God. Natural means: Not supernatural (not communicated in a supernatural way). Not positive (not resulting from the command of a legislative authority, as in positive human and divine law. Found in and derived from the nature of a person. Concept of Natural Law Law of human conduct arising form human nature, as ordered to its ultimate end, recognized by the natural light of reason. Mans natural (not supernatural) ultimate end. E.g. values, which could be human nature not elevated by grace. Though ordered towards the supernatural ultimate end, and is based on human nature elevated by grace. Both lie on the same direction, although the supernatural ultimate end lead beyond. Persons- needs, individuals- wants. Needs are essential to man, wants are those goods that an individual requires due to a particular circumstance. Essential Characteristics of Natural Law: 1. Universal. (Universality) Its primary principles are self-evident such that it is for all individuals with fully developed reason to have an invincible ignorance of them.

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