HRE4M

Grade 12 Religious Education

- Course Pack -

Name: _____________________________________

Copyright © 2008 Hurd, Koch & Hughes

St. Michael Catholic High School
Kemptville, ON

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 HRE4M – Grade 12 Religious Education
“In Search of the Good” – A Catholic Understanding of Moral Living

Before we begin… (or perhaps this is the beginning…)

The Moral Dilemma

A moral dilemma is a problem that cannot be solved simply by dealing with
material facts.

1. It’s a situation that requires a choice between options that are or seem equally
unfavourable
2. It’s a problem that seems to defy a satisfactory solution

http://dictionary.reference.com/search?q=dilemma

There are two major approaches that philosophers use in handling ethical dilemmas.
One is to focus on the practical consequences of what we do, and the other focuses on
the actions themselves and weighs the rightness of the action alone. The first school of
thought argues that if there is no harm, there is no foul. The second claims that some
actions are simply wrong in and of themselves.

Here is a three-step process for solving an ethical problem:

1. Step One: Analyze the consequences

Who will be helped by what you do? Who will be harmed?
How does all of this look over the long run as well as the short run?

2. Step Two: Analyze the actions.

Consider all of the options from a different perspective, without thinking about the
consequences. How do the actions measure up against moral principles like
honesty, fairness, equality, respecting the dignity of others, people's rights?
(Consider the common good) Do any of the actions "cross
the line?"
3. Step Three: Make a decision
Take both parts of your analysis into account and make a
decision. This strategy at least gives you some basic steps
you can follow.

http://www.leadershipadvantage.com/moralAndEthicalDilemmas.shtml

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Unit I – Mapping the Ethical Experience

Chapter One – Why be ethical?

The Ethical Response

There are four general types of ethical experiences:
1. Personal Response: Here your awareness of responsibility for another is forced upon
you in an instant. Your ethical response is immediate and without any forethought. (The
Scream)
2. Responsibility for the Other: You are here affected by the needs of another and
cannot accept the position of neutrality. (The beggar)
3. Duty: You are urged to act responsibly through what you've been taught and by the
rules of your community. ("I have to...")
4. Contrast: Faced with unimaginable human cruelty, this experience produces an
experience of psychological 'shock' and disgust. (the event is unjust and unfair, defying
reason)

‘Key Thinkers’ (“in a nutshell”)

a) Aristotle (384-322 BCE)

- he was a student of Plato, though preferred a more ‘experiential’
approach to ethics
- he was a teacher to ‘Alexander the Great’
- his ethical approach was less concerned about the individual
person and more interested in the community, as a whole
- happiness is not the same as pleasure; happiness is the condition of the good
person who succeeds in living well and acting well
- his style of ethics has been called Teleological because it aims toward that which
we are intended to be in this life, our ultimate good
- our rational mind, or intelligence is our personal means for reaching this goal, as
we develop our character. Our mind must control our desires, and not the other
way around.
- We must be moderate in all things.

b) Kant (1724-1804)
- In his theory of ‘Practical Reason’ Kant says the “humans act not only on
impulse… but also out of conscious choice, based on principles” (p. 15) looking
towards what we “ought to do”
- Like Aristotle, he believed that the ‘good’ was the ultimate goal of a moral life
- His ethics were more focused upon the individual, and the presence of personal
“good will” as a personal duty. (deontological) “A human action is morally good
when it is done for the sake of duty.” (p.16) not because you feel like doing
something good. Kant is concerned with what we ought to do, or should do, not
what we want to do.
- He believed that ethical principles could be applied to everyone, as a ‘Universal
Law.’

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c) Levinas (1905-1995)
- he believed the central question in philosophy is ‘Where is the Good?” (God)
- Each thing or person is a unique expression of the Good, and the Good is related
to what makes us different from one another (i.e. it’s good to be different)
- All things and people carry a ‘trace’ of the infinite or God within them
- The face of another calls us to respond, especially within the eyes. (assist/help
them)
- Goodness always translates into a personal responsibility for ‘the Other.’
- True Goodness knows no limits.

Chapter Two – “You Are What You Do”

Our identity is very much shaped by what we do.

The Soul
This is the centre of our relationship with God. It is the heart of the self. According to
the CCC, it is our innermost aspect, the part of us that exists “most especially in God’s
image.” (CCC #363) It is created immediately by God and gives life to our body, making
it human. Our parents did not produce it; it is immortal.

There is a link between our souls and our actions. Our actions are an expression of who
we are; they identify us. Expressions of Love represent the very best of our
actions and are eternal.

An agent is a person who acts freely, and knowingly, who chooses to do or not do
something, assuming responsibility for his or her actions or omissions. The agent
makes things happen. As an agent you have the power of intention. This intention
toward action allows you to shape your future, through action. Shaping your future
results in changes to your character and personality. They are directly linked with one
another.

Intentional actions are inherently meaningful. Ethical theory is not concerned with reflex
and automatic actions like breathing and sneezing. These just happen, without our
intending them.

Analytic philosophy examines the language we use to communicate our action, and
explores what constitutes a meaningful action.

Action theory is concerned not so much with what happened as it is with who did the
acting. Where did the action originate? Why? Etc.

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Conceptual Framework of Action (Ricoeur)

Since we are unable to directly observe our ability to act, Action theory provides us with
a framework for investigating our behaviours in light of the following:
- Who?
- What?
- Why?
- How?
- With whom or against whom?
- Under what circumstances?
- With what outcome?
Answering these allows us to understand the action indirectly.

As observers, we can only guess about the reasoning behind another person’s actions,
since their internal reality is rarely known to us.

Actions are not simply good of themselves; they must meet certain conditions to be
considered good. The morality of human acts depends on:
- the object chosen;
- the end in view, or the intention;
- the circumstances of the action.

Every action is done for a reason. A motive is a reason behind an action. It is your
understanding of why the action is worth doing. Motives invariably appear as good, in
the beginning. We see them as initially helping in some way. They may not always
appear this way in the end analysis, however. Ethics come into play when we examine
our motives and actions, judging them as being ultimately right or wrong. We can learn
a lot from this analysis.

Human actions are quite different from animal or mechanical actions. Human actions
have a specific reason behind them; we think before we act. Our actions are intentional,
the have meaning for us. Being meaningful, they are not simply automatic.

When your actions involve others, they become interactions. Each of you becomes an
active or passive element in the process, each making his or her own choices.

We must remember, “the end does not justify the means.” The process of achieving a
goal is just as important, just as ethical, as the goal itself. Truly good outcomes can only
come out of good processes.

The actions and choices that you make are formed not only by the person you are, but
also function to shape the person you are becoming. Outside forces play a part, but
only as a medium through which we make choices and act.

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Human Freedom
You are free because you have possibilities. These possibilities
are realized through your promises and commitments to others. In
keeping these promises you orient yourself towards the future.

The ability to direct yourself toward future possibilities is often

thought of as a spiritual or transcendental quality.

“Freedom is the power to act or not to act, …Freedom attains perfection…when directed
towards God.”CCC. 1744

Naturalism (G.E. Moore)

The material universe is a unified system, shaped completely by physical, biological,
psychological, social and environmental processes. We are part of this scientific model.
We are genetically, pre-programmed organisms. There is no human spirit or culture in
this model. Here, we are not free, merely responding to genetic pre-disposition.
Criminals would plead, “My genes made me do it!”

Naturalism is currently the most widely held philosophy among the world’s peoples. All
things must be proven using concrete evidence; any other type of reasoning is
considered illusory. Naturalism denies the possibility of ethics and morality.

The Mind-Brain Distinction

According to Catholic Tradition, the human mind is much more than the physical
functioning of the brain. The mind provides the capacity for freedom, choice and action.
Our minds are at the heart of our capacity to receive God’s message, and to understand
it in light of our Hope for the future.

Religious Determinism
This model speaks to the idea that God has already decided on everything for us. This
can appear fatalistic for those of us who question the purpose of human suffering in the
world.

The influence from God upon things and events in our lives is called providence. If this
is true, are we actually free? Catholics believe we are, due to the fact that we cooperate
with God through our acts and decisions. As such we are co-creators. This is how we
relate to God through love.

Social Determinism
Here, your behaviour is decided by the influences of those around you. (parents, friends,
culture, psychology, history, race, gender, religion & education) You are not free
because you are the product of what others have done to you. Your past determines
who you are. Here, a criminal might say “I’m violent because I was beaten as a child.”

Freud believed that past events affected the way we behave, through the subconscious
mind. We hide painful memories and they surface unconsciously in distorted ways,

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making our behaviour “neurotic.” In this case, we are effectively prisoners to our past.
We are not free until we resolve or heal these memories and desires. Directing this
repressed emotional energy in creative ways, through right action, is called
sublimation.

Freud also held that we are subject to the power of two basic instincts. (life-Eros, death-
Thanatos) The Life instinct is frequently associated with the sexual, as a desire to
continue life and the human race. The death instinct can appear in our aggressive-
destructive tendencies. (conflict) Freud believed that morality was built upon forcing our
natural instincts into the background, often against our will. This negates any freedom to
act.

With respect to the development of our morality, Freud believed that we gather morality
from our parents at an early age, forming the basis for what he called the Superego.
The Superego is the internal ‘taskmaster’ that imposes powerful feelings of guilt and
shame when we don’t ‘follow the rules.’

Chapter Three - Conscience: The Self in Search of the Good

This chapter explores Catholic ethical and moral theory from the perspective of
philosophical Anthropology.

As humans, we seem ever driven to something or someplace well beyond ourselves,

constantly trying to reach for an infinity that always eludes us. This is not a failing within
us, but a great gift, because it draws us onward to an often-mysterious future, with the
promise of real hope for humanity.

Within this area of study we find that there are six aspects of the
human person that are important for ethics.

1-The Importance of Others (…being our ‘brother’s keepers’…)

It’s critical that we find a healthy balance between the love of oneself and the love of
others. We are relational beings; we need one another to be whole. Caring for others
allows us to realize this truth. (make sure you have definitions for Narcissism,
humanism and secularism in your notes…)

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2-The Importance of Having a Direction in Life
My identity lies first in a commitment to certain values. (moral stance) It then, naturally
reveals itself in the direction I take in life. This direction now has greater meaning and
focus for me, as it has been built upon the foundation of my values. It’s critical that I
‘stand’ for something and that I know where I stand.

3-The Importance of Communication and Language

We can discover whom we are through discussions with certain ‘partners’ who know us,
who have wisdom, and/or those with whom we have many things and experiences in
common. A common language empowers us symbolically, through words, to share
ourselves in meaningful ways, so that others will understand us. “Meaning and
happiness are less about where we are living and what we are doing than about how we
view and name where we are living and what we are doing…We need wide vision, high
symbols and the right words to turn the seeming poverty of our ordinary lives into the
stuff of faith and poetry.” (Rolheiser, 2004)

Living in a culture, and adopting its communication styles, shapes your identity. The
language we use within a Catholic community also shapes our understanding of the
world, and the position we hold within it.

4-The Importance of Character and one’s Body

In many ways, it is through the physical body that we are able to
express our human qualities and traits. Character is developed from
repeated demonstrations of these qualities. Moral and ethical
decisions and actions work in the same way, making a demonstration
of ‘who’ we are through our behaviours. By acting in predictable
ways, we build a reputation for ourselves. Predictable patterns of
behaviour are also known as ‘habits.’

5-The importance of Conscience

Conscience is a voice that calls us “to love and to do what is good and avoid evil.” (p.52)
It is the Law written in human hearts by God. It is the sanctuary, or safe place where we
may be alone with God, hearing His voice. (CCC 1776-78)

We should not confuse our conscience with the Superego. Our conscience does not lay
feelings of guilt upon us. When we do good things because we feel we ‘have to’ or
‘should’, that is the Superego talking. When we do good things because we ‘want to’
and feel a need to do them out of love, it’s our conscience.

Which one would Kant believe in, as the guiding force of goodness, the ‘Superego or the
conscience? _______________

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Three Senses of Conscience
We can experience or think of our conscience in three ways:
- as the ability to recognize right from wrong (a general awareness
– it’s what makes us human)
- as an active process of moral reasoning (learning the facts and
what moral values are – informing ourselves from various reliable
sources)
- as a judgment (making a final decision and committing to do
what’s right)

6-The development of one’s Conscience

There is no simple recipe for developing your conscience, but here are a few
suggestions that will help.

Your conscience develops…

 as you mature;
 as you follow the values and virtues of a Christian life;
 as you discover your faults and weaknesses, recognizing your need for help, from
others and God;
 as you participate in the Eucharist and in prayer;
 as you grow in humility.

One’s Conscience can be malformed through immoral acts, faulty reasoning, faulty
value structures and misinformation received from others. A well-formed conscience is
well informed.

Symptoms of a Misinformed Conscience

 Rationalization – “It’s okay to do this because…”
 Trivialization – “It’s no big deal…”
 Misinformation – “Somebody told me it was okay…”
 The end justifies the means – “I had no choice, …or else…”
 Means to an end – “It’ll be better in the long run…” (Hiroshima)
 Difficult to reason – “I should have thought about it first, maybe there was a better
way…”

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 Unit II - “Guided by the Light of Revelation”

The ethics of the Bible – both in

the covenant with Moses and in
the new covenant with Jesus –
reveals the presence of a God
who is very much in love with
humanity. This is an ethics based
on relationship, with God and with our neighbour.

Chapter 4 – The Naming of God and Ethics

In this chapter, God approaches us through the Sacred Scriptures and through the
person of Moses. This encounter is never a neutral experience. To really hear what
God is saying, we need to put aside our Western skepticism and silently open ourselves
to the mystery of the Biblical world, a world quite different from our own.

More specifically, these three points will guide our findings upon this encounter:
- The revelation of the Name of God reveals a God who is deeply concerned about
the well-being of people;
- The calling of individuals such as Moses, Isaiah, Jeremiah and Ezekiel reveal
God’s love;
- The covenant between God and Israel had an effect upon the behaviour of the
Israelites.

God’s concern is not so much with laws and transgressions of laws, but with
relationships and how to enrich and sustain these relationships. In this way we are
freely able to demonstrate the power of God’s love.

Moses:
 was born of the priestly tribe of Levi;
 had a brother name Aaron and a sister Miriam;
 married Jethro’s daughter Zipporah at Midian and had two children,
Gershom and Eliezer

The Covenant (p. 72)

More than a simple contract between parties, a Covenant generally and
historically possessed the following qualities:
1. The Preamble (indicating the names, titles & attributes of the
involved)
2. The Historical prologue (speaks of the historical context of the agreement)
3. The Submission (a declaration of future relations & conditions that must be met)
4. The Witnesses (those present)
5. The Blessings & the Curses (what will happen if the conditions aren’t met)

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*God’s covenant is a bond of love, calling us in our freedom to respond in love. His
commitment to us lasts forever.

What’s in a Name?
Our names don’t say all there is to say about us, but they’re something we can’t ignore.
They’re how we are identified in this world. They offer meaning in this way, and have
real value. Parents often choose our names with a future purpose in mind, guiding the
process of who we will become.

With respect to understanding the power of God’s name, we can see that:
 The name has consequences for Moses. His life changes radically, as God calls him
to be a prophet.
 YHWH is a name with power. This name is one that changes the history of God’s
chosen people.
 The name results in a new way of living, especially with the gift of the Decalogue.
 The name is a source of judgment. For the Egyptians, this name becomes a curse,
but for Israel it is a blessing.

The Structure of a Call Story

1. Confrontation with God: God calls a person to a mission, uprooting their
lives
2. Introductory Speech: God speaks first, announcing Himself as being with
the particular person
3. Imparting of a Mission: God gives instructions on what the prophet must do
4. Objection by the prophet-to-be: for whatever reasons, they resist God’s call
in the beginning. The prophets are keenly aware that their mission will set
them apart from other people. This is to be their burden.
5. Reassurance by God: He says things like ‘don’t worry, I’ll be with you,’ etc.
to reassure the prophet. The prophet’s objection becomes replaced by the
power of the Lord’s Word.
6. The Sign: this is the indicator for the prophet (proof) of the necessity of
their mission, or the eventual conditions of places and events, revealing
that their mission had been completed successfully.

Through the prophets, God was teaching Israel that the road to its freedom involved
recognizing its faults, its sinfulness and separation from God. The prophets were called
to bring meaning to the life events of the people, reminding them of God’s presence and
importance in these events. Whenever the people of Israel strayed from keeping their
part of the covenant fulfilled, God would send a prophet to gently call them back.

Sin
Sin, for Israel (and for us) means realizing, before God, that our actions don’t measure
up to the standards set out in the covenant. Breaking the Commandments affects our
relationship with God and with each other. Sinning is a deliberate choice to distance

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ourselves from God. It reveals the presence of a heart, filled with self-pride, and a
complete disregard for others.
The Triangle of Sin:
Deliberate choice
(free, sane)

SIN
Recognized by
You must know it’s a the religious
sin (awareness) community as a
sin

(In order for something to be a sin, it must fulfill all three requirements.)

Through the efforts of the prophets, Israel began to see how their actions had distanced
themselves from God. While they understood the encompassing nature of Sin as a
disposition of the heart, the prophets clarified this general concept as being evident in a
multitude of acts and gestures, within the daily lives of the people.

Chapter 5 – Interpreting the Ethical Teachings of Jesus

Matthew’s Gospel
As we study scripture, it’s important to understand the cultural,
historical, political, religious and linguistic contexts within which the
documents were written.(exegesis/analysis) We must look through
the ‘eyes’ of Matthew to really understand his gospel.
(hermeneutics/interpretation)

Matthew’s gospel was written around 80 A.D. and spoke to the Jewish people who had
chosen to accept Jesus as the Messiah. This section of the Jewish mosaic was later
forbidden to practice their faith within the synagogue, and so went on to form the early
Christian Church. Matthew gathered the stories of Jesus and wrote them down, in order
to preserve them for future generations. Before this time, the stories were passed-on
orally because the early community thought that Jesus’ return would be soon.

 Matthew’s gospel is the only one that speaks of the Church;

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  He presents Jesus as the ultimate teacher, Jesus brings the teachings of Moses
to their perfection;
 He links Jesus with Moses, saying that through Jesus, the Law of Moses is
brought into its fullness. Jesus is the law, and the law is love. He is the new
Torah.

Jesus embodies the New Torah. (‘way of life’) Both men escaped murder as newborns,
when the King and Pharaoh attempted to prevent them from fulfilling their life’s mission,
and each brought ‘five teachings’ to the world.

Apocalyptic Literature
This type of writing helped the people to have hope for the future, when
times were difficult for them in the present. Apocalyptic writings are
writings of crisis. They often follow a structure that includes a final
battle between the forces of Good and evil, with goodness and truth
triumphant in the end. God will ultimately deliver the people from their
suffering.

Jesus tells us not to wait for some far-off and distant event, that God’s
Love, healing and truth are already here for us, in the present times.
The gospels tell us that Jesus is someone in whom the Kingdom of
God has taken shape and substance.

The Kingdom of Heaven

Out of respect for the name of God, early scripture would not use His name as the
subject of an active verb. (e.g. the Lord is King) Instead they would say, “the
kingdom of God/Heaven has come.” The Kingdom is not a place, but a symbol
or metaphor for God. When Jesus says that the kingdom is near, He means
that God is with us, and more specifically in the person of Jesus the Christ.

The Church
The Church is the people who follow in the ways of Jesus. St. Paul refers to the
members of the Church as the “first fruits,” a sign of things to come. Through Liturgy,
the Church lives as the ‘Kingdom of Heaven’ through word and sacrament, ushering in
God’s full revelation. (parousia)

The Sermon on the Mount (Matt. 5-7)

The Torah reaches its fulfillment in this section of Matthew’s gospel. This ‘mountain’ is
not one of ‘the Law’, but of ‘the Beatitudes.’ (remember Grade 9 Religion?) The
Beatitudes follow this organizational structure:
The first four speak of God’s action toward the poor, etc.
The second four speak of our own relationship with our neighbour.

The ‘Kingdom of God’ is about God’s intense desire to be a part of our lives.

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The Ethics of Matthew, Chapters 5-7
The Kingdom appears as a world very different from the one in which we now live. The
Kingdom is a world and a life lived at the limits of human possibility. To be sons and
daughters of God (Abba) brings much responsibility. We need to love our enemies, be
generous with one another and forgive. The underlying motive in the Sermon is that we
might be “children of our father in Heaven” and “perfect…as our father is perfect.”

Matthew’s gospel, if followed, puts us all on the right track with respect to the teachings
of Jesus. When we are in the ‘right’ we are said to be righteous. To be righteous
means receiving the gift of the Father’s Love and acting in just ways that reflect this
Love, especially towards others.

Making the decision to live the life we were meant to live does not mean that we shall be
alone. The Holy Spirit is always there to guide us in our morality. If you ever wonder
“How’s my relationship with God going?” just think about your relationship with others,
and you will know.

Eschatological ethics is all about how we respond to the experience of being loved. The
tension that exists within us, as a result of our full knowledge of a ‘better world,’ draws
us toward a better life for all. We are the agents of the Kingdom’s realization.

Grace: The free, undeserved help that God gives us, as we respond to His call and
usher in ‘the Kingdom of Heaven.’

Conclusions:
1 - God is Love.
2 - We were created by Him, in truth, and made in His own image.
1 + 2 = We are the image of Love.

This important knowledge calls us to live in certain ways.

If we do not live in these ways, we are denying our real self.

When the ‘Son of Man’ comes, our relationship with Jesus will be
measured by our relationship with one another.

Chapter 6 - Church: The Sacrament of God’s Grace

The Church’s mission is to live, proclaim and celebrate the gospel of Jesus Christ.

The Early Years…

Fifty years after Jesus’ crucifixion, the disciples decided to formally organize the
followers of Christ. Followers pooled their resources of money and possessions and
authority structures were established to settle disputes, and guide the life decisions of

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the community. The Holy Spirit was with them during this time, to guide and support the
organizational process. (Acts 2:41-47) “…breaking bread together” on the first day of
week.
Paul (Acts 9:1-22)
Before becoming a disciple and follower of Christ, Paul (as Saul, a
Shammaite Jew) used to persecute Christians for not following the
true Jewish faith. He experienced conversion around the year 40
A.D., and his ministry lasted for approximately 20 years, until his
execution in Rome.

Paul’s conversion began a mission to the non-Jewish Christian

community. (Gentiles) He gathered many, smaller communities
into the Church, becoming ‘the Apostle to the Gentiles.’ We know him well through his
many letters to these communities.

The Magisterium
The word Magisterium comes from the Latin ‘magis’ which means ‘higher’ or ‘more.’
Magister means ‘teacher.’ As Catholics, our Church tells us that our teacher is God or
Christ, and that humans can only achieve a position of ministerium or lesser teacher.

Over time, this term has come to refer to the official teaching
office of the Church; the Bishops of the Church and the Pope, who
present us with the teaching, by way of the Holy Spirit.

A ‘Helping Hand’…
 The Holy Spirit’s Mission through our history as a Church is to give the life of the
risen Christ to the community, so that it might become the ‘Body of Christ.’
 The Mission of the Church is to show the world how great God’s Love is. It’s the
kind of Love that would give up his own life for the life of a friend. It’s also one
that would give up all the greatness of being God, to humble Himself into
becoming human like one of us.
 The Church also guards and maintains our Christian moral tradition, through
scripture and moral deliberation.

The Church throughout History

1) Jewish Christianity (A.D. 30-130)
This period was very unsettled, as many still followed the social and religious rules and
traditions with which they were accustomed. (Matt. 13:24-30)

(take out your activity sheet now and, working quietly with a partner, make your own
notes regarding the History of the Church…)

2) Greek and European Christianity(A.D. 50-1964)

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3) Global Christianity (A.D. 1960 - present)

The Church and Moral Teaching

(…continue working with a partner, completing the remaining section on page 2 of your
organizer…)

Unit III – Discovering the Good Life

In this unit we will examine the many different ‘goods’ that Catholic ethics
strives for, the things that make for happiness and a truly ‘good’ life. This
is a life filled with meaning and purpose. (read Matthew 19.16)

Ethics and Happiness

Happiness must not be confused with pleasure. It reaches far deeper into the soul than
pleasure. Popular belief might suggest that it is more fun to sin, and that an ethical and
moral life is a dull one; but goodness, kindness and caring for others are experiences we
shall always treasure.

Key Points:
 As Christians, we believe that we are happiest when we are most ourselves.
 If I persist in my search for the meaning of life, and I demonstrate what I’ve
learned in positive ways, then satisfaction and joy will be mine.
 Goodness and happiness are close companions.
 Our actions are never neutral. When we act, we do so to obtain a good. (…either
for ourselves or others)
 The outcome of goodness and ‘good’ actions, we believe, is happiness.

Key Thinkers:

Plato said…
 We cannot find the Good in any one thing or place, because it is
in all things and places, without becoming the thing or place,
itself.
 The closest we come to the good is in contemplation, allowing the
good to enter into our knowing.
 Philosophers are closest to the good, because they think about it a lot and these
thoughts lead to beliefs, choices and actions of goodness & truth.
 Many people are ruled by their feelings, measuring their actions based upon
enjoyment, and not of the value of these actions.

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  His position was in opposition to the Sophists who believed that life was ruled by
basic needs and desires, and not by reasoning. The Sophists believed there was
no such thing as an absolute truth, only opinions. For them, the best life was a
life of sensual pleasure.
Aristotle said…
 The search for happiness has more to do with acting intelligently than with
following your inclinations.
 The Good is to be found in God, in all creation, as a potential or purpose.
 Our humanity can be found in our ability to reason and act rationally.
 A person develops good character by acting virtuously – virtues control our
passions and desires.
 Experience is a great teacher, as long as we learn from it

St. Thomas Aquinas said…

 You and your “purpose” are directly linked, and these work together to achieve
your ultimate, personal good.
 People were made for happiness.
 God, as the Trinity, is the ultimate good.
 The ‘good life’ is lived by virtuous people.
 The ‘fullness of the good life’, or ‘blessedness’ is not found on earth, but in a
‘loving vision of God’, through resurrection.
 He emphasized 4 virtues of successful people: (p. 132) prudence, temperance,
fortitude and justice (the Cardinal virtues)
 The second moral level of a good life includes the virtues of faith, hope &
charity, which come as a gift to us from God.

Immanuel Kant said…

 The only good is good will.
 Good is only really good if it provides no personal gain.
 An act is not moral if you enjoy doing it.
 Reason dictates what is good.
 Moral acts come out of a duty or obligation to perform them.

Levinas said…
 God is the infinite good.
 We are ‘called’ to the good as a way of life, it doesn’t come from us.
 We are called to be good without reward or self-interest.
 It is ‘the other’ who awakens the highest good in us.

*A Catholic approach to ethics and morality has three key components:

1) Natural Ethics (Teleological) – Aristotle, Aquinas

2) Deontological (obligation) – Kant
3) The Impact of the Gospel – Christ’s presence and
teachings

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17
What makes for a good and happy person?

1- The Standards of Excellence

a) We each possess our own standards for outlining ‘the best’ of what we were
meant to be. Each of us has our own unique purpose and reason for being,
and we must strive for excellence in fulfilling this special role.

b) It is always possible to set (and follow) high standards of excellence for our
own personal behaviour. We should strive to be at our best, while interacting
with others.

c) When striving in this way, we lead what is known as a ‘virtuous’ life. Some of
the virtues found within a good and happy life include:

i) Temperance: Mentioned by Aristotle, this virtue is about living in

moderation, neither too much, nor too little of something. Temperance asks
that we take care of ourselves, avoiding self-destructive patterns with respect
to food, drink and sex. These passions are better used for the purpose of
human growth.

An example of Temperance can be found within the practice of Chastity. It is important

that we exercise patience in our relationships; there’s no rush. Patience allows us a
chance to fully respect and appreciate one another, bringing a sense of real value to our
lives. (turn to page 139 in your text…)

2- ‘Others’ are Crucial to Attaining the Good Life.

a) Aristotle noted the importance of friendship for attaining the good life. He
emphasizes the importance of a special kind of friendship, one that is open, hopeful,
without limits or barriers, loving and giving. He realizes that this kind of commitment
requires a deliberate effort on our part, but that this effort will be more than worth it,
in the end. (blue box on page 142)

b) Solicitude is a feeling of concern for others, for their suffering and for
their needs as people. The ‘good life’ is lived with and for others,
giving and receiving. (Levinas)

3- The Good Life needs Just Institutions

Institutions are stable sets or systems of meanings, beliefs and values. (family, state,
hospitals, churches, schools, etc.) We all belong to them. They are the outward
appearance and structure (‘backbone’) of our values, beliefs and actions. They have
developed over time, and continue to change as our ethics change. (e.g.
communication styles, & relationships like marriage, etc.)
*Ultimately, institutions are only as good as the people in them. Just institutions contain
those who choose to make life-giving choices in protecting and sustaining them. If an
institution has no value for us, it will die.

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Putnam says…
‘Over time, there has been a gradual decline in involvement within our social institutions.
They are weakening in strength and with them, the things that unite us in
purpose and community.’

Bibby says…
‘Others have seen the opposite effect; that today’s teens are increasing
in their interest and commitment to social institutions.’
Which do you personally see as being more to the truth of what’s happening? Explain.

Chapter 8 – Norms for Moral Living

Morality comes into play when we find ourselves in situations that require us to obey a
law or precept. But, human life is much more than simply following rules. What real
purpose do all of our rules and obligations serve?

Norms are guides for acting in the world. They appear in the form of laws, rules,
principles, commandments and maxims.

Doing what’s good, just because it is good, seems quite natural for many people. We
enjoy doing what’s good for others and ourselves. For some, this natural wanting to do
what’s good doesn’t always appear as natural. When this happens, societies set up
governments and appoint lawmakers to create and enforce laws to protect those things
we consider important for the common good. Laws define the way we ought to act.
They ‘command’ or compel us to behave in certain ways, for the good of society.

To be Ethical, norms must be:

1) Declared by an Authority.
Human authority is given its power through election, delegation and
ordination. Some norms come from God (Decalogue) and the Church
(Ecclesiastical law), and others from judges, doctors, the Prime Minister, etc. (Civil
law)

2) Reasonable
If a rule is reasonable and explained rationally, it inspires us to follow it for the sake
of the common good. The sense of obligation we feel comes from within us, and we
accept the obligation to follow the rule. No one forces us; we want to do it. (Kant)

3) Related to our Freedom.

Norms seek our Freedom as their first priority – introducing penalties for those
who break them, only as a necessary deterrent. Norms assist
in our freedom by:
a) imparting wisdom from the past experiences of our culture, helping us to
avoid needless suffering;
b) offering us security and comfort;
c) making life more efficient; when in doubt, just follow the norm;
d) giving us a point of reference, as we examine our own moral conscience;

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 e) helping to unite us in striving for common goals within the community.
(e.g. living in harmony)

4) Involved in Directing our Desires.

They act as ‘signposts’, guiding us through life’s many challenges.

Laws
A law is the judgment of a lawmaker about the means necessary for the common good.
A law requires the following:
 A lawmaker
 A specific directive on how to act
 A consideration of the common good
 A specific group of people for whom the law is intended
 An obligation

*There are two kinds of laws: God’s law and Human law.

1. Lawmakers
a) God’s Law (Eternal law): This is revealed to us through scripture and needs
human interpretation. The Church helps with this task. Because of its position,
the Church has also developed its own law, the Code of Canon. God’s law is
also given to us through our ability to reason, through our inclinations and
passions, and in our actions and relationships. (Natural Law)

b) In Canada, the elected members of our Federal Parliament, and Provincial

Legislature establish Human Law. Our local, municipal governments can pass
By-Laws. Human laws are also known as ‘laws of Human Custom’ and are
recognized by our Courts of Law.

2. The Law or Directive

Church (Code of Canon Law) and Society (Civil Law) both have ways of specifically
guiding every area of our lives, so that we can better function as a community. (property,
food safety, criminal justice, celebration of the sacraments, etc.)

3. The Common Good

This refers to the well being of all within society, allowing and supporting each to achieve
their full potential in this life. It includes peace, security and order. Catholic social ethics
gives priority to the common good over any private good, recognizing that we are all
relational beings.

4. A Specific group of people

Laws address all those who participate as members within the community’s institutions,
to include the Church community. Laws help us achieve the ‘Good life’ realizing that this
can and will be achieved through an emphasis upon the common good. ‘Preferential

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option for the Poor’ asks that we place the needs of those who live on the ‘edges’ of our
institutions, ahead of the desires or ‘wants’ of the rest of us.

5. Obligation
If a law contributes to the common good, then we must follow it; it must be obeyed. (e.g.
‘don’t drink & drive’) If it does not, then we must seek to abolish it, through peaceful
means. (e.g. human cloning, fetal stem cell research, etc.)

*While some laws are written to safeguard the rights of individuals and others to
safeguard the rights of society, all laws in constitutional democracies such as Canada
are written for the good of society, while protecting the rights of individuals and
minorities.

Rules
Rules tell us how we ought to behave in certain situations. There are three types:
 Absolute – These apply under all circumstances. (e.g. The Golden Rule) They are
like general guides; they don’t go into any detail.
 Generally binding – These also apply under all circumstances, unless there are other
rules that conflict with them. These opportunities for conflict tend to appear in
situations of war and in the practice of medicine.

Maxims and Proverbs

These are ‘rules of thumb’ that offer advice and appear in the form of cultural sayings.
Normative maxims may be found in the Bible’s ‘Wisdom’ teachings and in ‘Proverbs.’

Natural Law
This is the ability within us all, to tell the difference between good and evil. Through the
gift of reason, we can distinguish naturally, lies from truth. It is the light of true
understanding given to us by God. The first principle of Natural Law says: “Do good and
avoid evil.” (Aquinas)

The Prudent Person

We are not moral people if we obey the norms of society
solely out of a fear of punishment. We are moral when we
do the Good out of a genuine desire to make the world a
better place. When we live out of this desire for goodness
& truth, we are exercising the virtue of prudence.

A prudent person is one who uses their gift of reason to

make good choices. Their relationship with goodness is
instinctive and naturally automatic, with all they do. We
need prudence in order to tame our impulses and urges,
directing them towards human growth.

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Prudence…
 evaluates motives for acting;
 makes moral decisions that follow sound reasoning;
 judges how to make justice and love of God real in day-to-day life.

The prudent person is wise in all things and can be a guide to others through their words
and actions.

Chapter 9 – ‘Living in Praise and Thanksgiving’

God is the highest Good that we can enjoy. He fulfills our desire for happiness through
our loving relationship with Him. This relationship does not start with a commitment by
us, but with a commitment from Him. He is the one who initiates this relationship,
through His eternal and unconditional Love for humankind.

The Beatitudes (Luke 6.20-26)

The Beatitudes are the Christian ‘blue-print’ for building the Kingdom
of God, here on earth. The word ‘beatitude’ means ‘blessed’ or
happy. (from the Greek ‘makarios’) The statements in this Christian
blueprint are often puzzling or paradoxical. How can someone be
happy when they are poor or suffering? The message we are to
learn from this reading is that while it may seem impossible for
humans to be happy when they are starving, with God, even this is
possible.

Focusing on our relationship with God, allows us to find true happiness, even in the
midst of trial, or difficulty.
The Ethics of the Beatitudes follows this orientation:
We are called to…
 recognize that everything is God’s gift, and the greatest of these gifts
is Jesus the Christ;
 repent and believe the gospel or ‘good news.’ In repenting we let go
of our old ways of looking at the world, embracing a better way, one
that seeks the common good;
 live a life praising and giving thanks to God, through Liturgy, for
example;
 live generously, responding with what we can give, in the spirit of love.

Desire
Desire is the great motivator, placed within us by God. It draws us back to Him. It is the
‘fire’ that burns within us as a Holy Longing.

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Charity
Charity is God’s gift of Love in us. It is a selfless kind of love, without the desire for
anything in return. It is the same love with which God created the world. It energizes
everything we do. The spirit of this love nourishes ethics and morality.

At the centre of Christian Spirituality is the realization that God loves us. This love calls
us to live in love, which is the heart of Christian morality. If our actions are
directed by love, our lives bear witness to what we believe. We make love a
reality.

When we choose a vocation (marriage, work, volunteer service) the choice should also
be made in the spirit of love, “making room” for others, bearing each other’s burdens
and resisting selfishness which can lead to competition, distrust and jealousy.

The Priesthood

The sacrament of Holy Orders first began during the ‘Last Supper’, when
Jesus celebrated the Eucharist with his disciples. Bishops, priests and
deacons are called to serve in the name and person of Christ.

A Priest has three primary roles:

1. to teach (the Gospel)
2. to lead the Catholic Community in the celebration of Divine worship, and
3. to provide pastoral guidance and care.
The ordination of priests (consecratio) is performed by a Bishop, with a ‘laying on of the
hands’ and a saying of the prayer of consecration.

Liturgy
Along with charity, spirituality and vocation, Liturgy is central to our ability to respond
with thanks to God. Liturgy means ‘a public work’ or, more specifically, the work of God.
Our actions during Liturgy are symbolic or sacramental.

During the Liturgy:

 we are gathered together by God;
 there is an exchange of gifts between God and His creation;
 the mystery of God’s Love is made known through ritual, symbol and word;
 our salvation is achieved;
 our moral life is promoted (ethical and moral acts become the means of thanking and
praising God)

*The word ‘Church’ comes from the Greek word Kuriakon,

which means ‘those who belong to the Lord.’

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24
Unit 4 – Freedom, Marriage, and the Family (Ch. 16, 17, & 10)

Chapter 16: Marriage Matters

All cultures have sought to bring order to the sexual relations between a
man and a woman, and to regulate the care of children. As a social
institution, Marriage predates any and all discussions and debates about
who should and shouldn’t be married.

Adam and Eve

Myths are stories told to reveal deep and abiding truths. They should not be understood
literally and ‘at the surface’ but rather as pointing to a deeper meaning. The story of
Adam and Eve in the garden is a myth. If we take it literally, we will miss the valuable
truths hidden within. For example, the detail of Adam’s being ‘naked and without
shame,’ symbolically means that the relationship between he and Eve was open and
transparent; they had ‘nothing to hide’ from each other.

Some of the key points of this story are:

 Being alone, even in the garden, was not perfect -something was needed;
 Awareness of ourselves happens through the presence of another - one who is the
same and yet different from ourselves;
 Complemented by each other, men and women discover the meaning of what it is to
be human, in relation to God.
 ‘Original Sin’ appears out of a deliberate desire of humans to disrupt the natural
order of creation; humans wanted to become like God, their creator. This
disobedience or the turning away from God (and even the Good within us) was the
beginning of the relational problems between man and God, man and woman, and
humans & the natural world.

The human tendency to act against God or even our own Goodness is
called concupiscence.

With respect to the effects upon the male/female relationship, we find the
following:
 They discover their nakedness and feel shame; they can no longer be
open with each other – fear enters the relationship;
 The woman is forever at odds with the ‘serpent’ – we will always desire
to be something we are not;
 ‘Having listened to the voice of his wife’, instead of God’s voice, Adam has damaged
the original communication he shared with God.
 By rejecting their initial relationship with God, they lose their place in Eden and enter
an environment in which they must fend for themselves.
Despite all this, their life together is still a blessing. Eve (hawwah) becomes the “mother
of all living.”

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Defining Marriage
1. Marriage is an “intimate partnership of life & love” – It is a communion of persons
reaching to every part of each other’s life. It’s more than a contract; it’s a
commitment for life.
2. The central focus of marriage is Love, growing from the romantic notion of ‘eros’
to a selfless ‘agape’ expression of Love.
3. Love is open to the procreation and education of any children received in a loving
marriage.
4. The marital relationship is based on the freedom of consent. A man and a
woman choose to enter into the relationship willingly.

Because of its importance, the Church recognizes that some people are
not free to consent to this important decision.
 those who are unable to understand the importance of the decision
(through immaturity, deceit, fraud, etc.)
 those who are unable to appreciate what marriage is (faithfulness,
parenting, the life-long commitment)
 those who face psychological difficulties, underage persons, homosexuals,
sociopaths and neurotics.

5. Marriage is a Sacrament.

Stages of Married Life

1. Beginnings – the couple brings past family values & experiences to the new
relationship. This can be an exciting time, but it can also lead to conflict if there
are real differences in life goals, etc. or if communication is lacking, about
individual goals for the marriage, itself.
2. Romantic Love – the couple becomes close, intimate, trusting and loyal. At this
stage the couple can become engaged to married. This stage can extend into the
married years.
3. Power Struggle – differences become more important and a source of conflict.
It’s important not to give up during this stage. Look for and discuss
alternatives/options to solve the issue. Be flexible & forgiving. If you get through
this stage successfully, the marriage grows stronger.
4. Stability – here the relationship calms after the Power Struggle &
allows the couple time to re-evaluate the relationship’s good and bad
aspects. The relationship may deepen further, if the couple avoids the
trap of falling into a routine, or ‘rut.’
5. Recommitment – ‘second wind’, a renewal of the marriage through
realistic ‘eyes’; the couple focuses on each other’s gifts and strengths
6. Fruitfulness – individual identities grow and the couple spends more time
together, finding a healthy balance between home and community
7. Growing Old Together – couple becomes less active and stands as a source of
wisdom & stability for others. It is a time of reflection & preparation for death.

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Marriage in the ‘Eyes’ of Society
 It’s the essential ‘building-block’ of civilization;
 It strengthens society through its citizens and institutions;
 It provides a stable environment for the growth & development of
children;
 It establishes and maintains social order;
 It is a publicly and legally binding act of commitment between two persons, and as
such, is protected and supported by our legal and social benefits programs;
 It is a ‘rite of passage’ into the married/adult state – the husband and wife now hold a
respected place in society;
 It is among the strongest of social bonds within society, involving witnesses, the law,
society, family and God.

Marriage is ‘Permanent’ in the Catholic Church

Indissolubility – This means ‘permanent.’ The marriage can only be dissolved upon
the death of one of the partners. Divorce (civil) is not recognized by the Church, as a
means to dissolving the marriage.

Annulment – This is the formal recognition by the Church, that a marriage is null and
void because the marriage did not fulfill one or more of the conditions for this sacrament.
The marriage essentially never existed.

Separation & Divorce – People are free to obtain a civil separation and
divorce, for various reasons. But, the Church continues to recognize the
original marriage and the partners therefore remain unable to marry again
within the Church. At this stage, the two may still participate in the Church
and receive Holy Communion.

Divorce and Remarriage – If a legally divorced Catholic were to marry again, either
before a judge or within another Religious community, the Catholic Church would not
recognize the new marriage. The person could still be a member of the Church, but
would not be allowed to receive Holy Communion.

Marriage as a Sacrament
As an institution, marriage validates the union between a man and a woman who are
open to children and willing to accept the responsibility for educating them. As a
sacrament, marriage recognizes the couple as being or forming a community of faith
and love, a sign of Christ’s love for his Church.

The marriage relationship calls for trust and commitment; it requires a faith in
oneself and the other, a faith so deep it can endure anything. God’s grace
helps us to bring our love for our spouse to perfection, paving the way to
eternal life.

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Grace helps us look at any problems in a different light, calling us to be all that we can
be, to be our very best.

During the marriage celebration, the husband is the sacramental minister for his wife
and vice versa. The one presiding over this (the priest) represents the Church
community and is not actually performing the marriage. The newly married couple is
now a small Church, expressing God through their love.

Conditions for a Sacramental love:

1. Freedom – we are not forced to marry or love another person;
2. Fidelity – having one partner for life;
3. Permanence – it is for life, ‘until death do us part’;
4. Fruitfulness – bringing forth and educating children.

*In the prayer known as the epiclesis, the couple receives the Holy Spirit as the bond of
their union. “The Holy Spirit is the seal of their covenant, the ever-available source of
their love and the strength to renew their fidelity.” (CCC #1624)

To be attracted to another is instinctual. But love and marriage is a free and deliberate
choice. For a marriage, more is required than following natural impulses.

Chapter 17 – The Family

Family is a place where we never stop learning how to love other people. We learn
about giving, forgiving and looking beyond ourselves.

Christian families, whatever their condition, are called to grow, mature, and bear fruit. At
its most basic level, the family is a ‘bearer of life.’

Canadian Families are Shrinking!

Recent statistics reveal a decline in the national birthrate. (25% from
1994-2004) The average number of children per family in 2004 was
1.1. (in 1871 it was 6.7) We need an average of 2.1 to simply replace
our existing population.

Reasons for this decline are as follows:

 An increase in the number of women who work longer, before starting a family

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 Birth control/contraception
 Abortion
 Economic factors requiring both spouses to work

Family Planning
Until 1969, it was illegal (in Canada) to sell or distribute contraceptives, as well as
information about Birth Control. As a result, sexual activity has since become more
about “recreation” than procreation, and the commitment of marriage. The sacramental
nature of sexual union as a symbol of God’s love became less important.

In the Church’s view, Christian couples must remain “open to life”, while carefully
managing the responsibility of bringing children into the world. This requires careful
planning, so that any children received have the opportunity to grow in a loving and
stable home environment.
The Church accepts Natural Family Planning as the only moral choice. (not
contraception)
Strong Families
The family is the toughest evolutionary human structure and will outlast any other
organization. The family is strong enough to fulfill the responsibilities of human survival
and the continuance of our civil, cultural and social structures and institutions.
The ‘Top Six’ qualities shared by strong families are:
1. Commitment
2. Appreciation
3. Communication
4. Quality Time
5. Spiritual Wellness
6. Coping ability

The Synod Fathers of the Church recognize the following Rights of all families,
everywhere in the world:
 to exist and progress as a family;
 the right to suitable housing;
 the protection of minors;
 of a worthy life for elderly family members;
 to emigrate in search of a better life, etc.

The Formation of Christian Families

As we get older, we are more able to choose the sort of person we want to become.
This is the process of formation, and it takes place within the supportive structure of the
family. If the family structure is not a supportive one, the process is called a
malformation.

As we grow, we learn many things from our family, some good and some bad. We must
take special care in our behaviour and spoken words, because even the simplest of

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things will affect others, who look to us as role models. Let’s be a good example for
others, in our daily faith practices.

The Domestic Church

St. John Chrysostom (4th C.) is quoted as saying “the household is a little
church.” Knowing that the earliest Christians met together in each other’s
homes, this seems appropriate. St. John also believed that the main
responsibility for spiritual and moral training was with one’s family.

Pope John Paul II has revived this belief in the family as Church. In this
way, the family should resemble the larger Church in its commitment to caring for the
poor and acting as a symbol of the risen Christ.

Characteristics of the Domestic Church

1. One – not just a oneness unto themselves, but for all the world;
2. Holy – A family cannot live without a wholesome infusion of spirituality. Families
need the restlessness of God’s spirit to energize them in their relationships. This
spirit gives us life and meaning. Prayer is a big part of this.
3. Catholic – “universal”, this calls us to be open to the presence of others and
those from other cultures. We must overcome our individualistic mentality,
embracing opportunities to help others through life’s hardships.
4. Apostolic – This means keeping Jesus’ work alive, passing the message of our
faith in all we do. People will always remember how we behaved, just as much
as what we said. Religious education is a part of this.

Traits of a Healthy Christian Family Life

1. Emphasize the relational (faithfulness, equality, dignity, respect, celebration,
intimacy, understanding, compassion & supporting of each other)
2. Promote Social Responsibility (environmentalism, the poor, social welfare)
3. Become a family in Christ (adopting His message as a way of living)
4. Include the excluded (social justice, workers rights, anti-racism)
5. Be an ethical and moral family (guide and instruct your children in loving ways)

Chapter 10 – Free to be ‘Fully Alive’

Freedom is an essential capacity for all moral actions. It is a gift that brings
with it, much responsibility. It is for this reason that many fear being free; to
them freedom feels like a burden.

Here are some traits of freedom, through an historical ‘lens’:

 It was first discovered in our capacity to say ‘no’ to God. (described as sin)
Freedom can go contrary to its own source and destroy itself. In this sense it
knows no limits.

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  It is a capacity within the human self (it can lead us to think that we can live
without others and without God)
 It is the hallmark of human nature. It sets us apart from the animal kingdom, and
often appears when we struggle against our own limits.

Human Rights vs Legal Rights

1) A human right is based solely on the dignity of being human. As such, we are
entitled to certain things and conditions for living. (e.g. fresh, clean water, etc.)
(p.197)
2) Legal or civil rights arise from the need to guide people in ways that allow us to
live cooperatively and without fear of being harmed.

The Harmful Effects of Discovering that You’re Free:

1) The Atheism of our Modern Times – Nietzsche realized that through
its rejection of God, humanity exists without a caring force to guide it.
Western civilization has gradually pushed God aside, so much so, that
God appears to be ‘dead.’ As a result, we now find ourselves pushed
and pulled in so many ethical and moral directions.
(…and yet, 85% of Canadians still say they believe in God)

2) The isolation of the individual – subjectifying ourselves leads to a feeling that we

are different and isolated from everything else in creation. We suddenly become
the most important thing in the world, and all else exists to fulfill our needs, wants
and desires.

The inevitable results of this kind of thinking are:

 The rapid development of science and technology – nature is something to be
manipulated, it has been removed from the sacred or spiritual realm of thinking;
 The impact of science and technology on freedom appears as an ever-increasing
capacity to do more in our work. What was supposed to be the means to a ‘freer’
lifestyle (with less work and more free time) has become a reality in which we work
harder and longer hours than ever before! The workweek has lost its ‘day of rest.’
(Sabbath)
 Your body as object – the human body has become a biological object, a thing for
experimentation; (no longer sacred)
 The rise of individualism – we only participate in family, government or community
when it serves our individual interests.

3) The Rise of Autonomy (“a law unto oneself”):

Freedom is now seen as something greater than Reason. Personal will becomes more
important, and therefore the preference for doing whatever one pleases. (‘looking out for
#1’) We do not want to be told what to do. “I wish to be guided by my basic instincts,
desires and passions’, says the one who wants for autonomy. This type of freedom is
without morality, having little or no concern for others.

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Limits upon our Freedom
 Social limits – those limits imposed by family, school & governments;
testing these usually takes the form of protest
 Moral limits – those derived from norms, rules, proverbs, laws &
commandments; these help to guide and structure our freedom
through the choices we make.
 Natural Limits – our freedom needs to work with the limits set by our
bodies, nature, the genetic code, climate and the Earth.

The Making of our Modern World

During the seventeenth century, notions of a ‘liberal democratic’ model for society
gradually replaced a sense of the relative cosmic order in our world. From this new
world order, five beliefs emerged:
1. the belief in unlimited progress
2. the belief in the exclusive supremacy of reason
3. the belief in the supreme autonomy of the individual
4. the belief in the ever-increasing domination and control of nature by
human beings
5. the belief that success and efficiency are the two principle criteria for
judging the worth of human beings and their activities.

“The Malaise of Modernity” (Charles Taylor)

Recognizing the good aspects of freedom within our Western culture, it would appear
that freedom has also brought with it some detrimental side effects as well.
1. Individualism
 ‘looking out for #1’ has the drawback of flattening and narrowing the
experience of our lives; our lives lose meaning
 values tend to become relative to each other, rather than to a standard of
goodness; this can lead to narcissistic self-indulgence
 ethical dilemmas (e.g. abortion) tend to be decided by legislation, from a
government that is essentially neutral and impartial to personal values
(‘political correctness’)

2. Instrumental Reason: A Society of Commodities and Consumers

 Instrumental reason is our ability to select and develop effective means
for arriving at desired ends. We want to accomplish our goals in
effective ways. We make choices without thinking about the long-term
effects of our choices. (e.g. present medical & technological races)
 This type of reasoning dismisses faith as an illusion. (Naturalism)
 Research and development have made a huge amount of affordable goods
available to us. This has led to the practice of purchasing beyond the average
need of any one individual.
 We now associate our identity with the products we wear and own. (Gucci)

3. The lessening of Freedom in Modern Societies

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 With our present dependence on technology and consumer goods, many would say
that the only freedom left for us exists in the smaller life-choices. Governmental and
economic controls have effectively narrowed our possibilities for real freedom.
Yet, there does exist something within us, which rises to the surface when we begin to
experience the arrival of the intolerable. We all have our limits and as a society we
speak out against intolerance, we challenge governments to enact socially and
ecologically appropriate policies, and we remember the beginnings of our goodness
through our relationships with others and with God. There is hope.

The Freedom of God’s Children

Christian freedom is relational. It is grounded in our relationship with God, and in His
relationship with us. As St. Paul tells us, our highest freedom is not a solitary
achievement. This gift implies a freedom from something (lies, death, pain, etc.) and for
something. (a fullness of life in Him – Romans: Chapter 8)

Gods initiative in our freedom

1. Freedom from the law – we need no longer depend upon the law to guide us
because we see clearly what it is we must do; the Good is now a part of us a we a
part of it.
2. The freedom we have in Christ Jesus – through the life of Jesus, we are shown what
a Good life is, and how to achieve it – it is a life of faith, a faith in the love of God;
3. The indwelling Spirit – our freedom is primarily and exclusively due to the action of
the spirit, which dwells in us;
4. The purpose of moral norms is now revealed – norms do not make us ‘righteous’,
faith does. Christ’s divine life is poured into our humanity, making us right before
God. This is the gift of grace. We do not earn God’s love by moral living, it is already
freely given to us by Him because He loves us so very much. Moral living is how we
act in Thanksgiving for His grace.

Moral living is not performed out of any obligation for the gifts of the Father.

5. Legalism or literalism – this involves following the law out of some external
imperative; it is a false kind of obedience and ultimately not a free expression of the
Good. Obedience should never be ‘blind’ in this way, because our human dignity is
rooted in our intelligence and freedom. For those who would be free, the law
emerges from within.

6. “The Truth will set you free” (John 8.32) – The first step in the
realization of freedom is to first confront the truth about oneself.
There are many around us, family and friends who can help us in this
task.

Feel free to read from the ‘Reflections on Grace’, pages 240-242 in your text.

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