Notes from Gathered for the Journey Six (6) essays David McCarthy

Notes from Gathered for the JourneySix (6) essaysDavid McCarthy: ―Jesus Christ, Scripture and Ethics‖pp. 45 – 67IntroductionKEY TO THIS BOOK: The methodological approach of the this entire book:―This chapter on Scripture fits with the methodological approach of the bookas a whole, especially the second part that deals with issues of our calling,human fulfillment, and virtue; that is, the issue of moral formation precedesissues of how we approach moral issues.‖ (66. Emphasis added)So, we can see our authors want to speak of deep faith convictions as the ―stuff,‖ theplatform of Christian moral reflection. This essay treats Christology, relating it to ethics.So, not surprisingly, our starting point is Jesus Christ—and then the tradition of theScriptures and finally, the ethics that flow from the convictions shaped by encounter withthe Word of God as encountered in the authoritative texts (i.e. scripture) generated by thefaith community. The key argues that moral formation—rather than hammering outanswers to specific moral challenges—starts with ―hammering out‖ (i.e. forming ) onehas to have the right tools (moral character) to negotiate moral challenges.Scripture, McCarthy reminds us, is a grass-roots product—oral tradition and then writtendown. The canon—official list—emerged to a great extent by the experience of this textto reinforce and to expand the community‘s understanding and love of Christ---and theirexperience of transformation in the death and resurrection of Jesus Christ.McCarthy: ―In the moral life, therefore, biblical authority is not imposed from theoutside, but comes from within the lives of people of faith…calls for transformation andthe renewal of our minds (Rom. 12:2).‖ (43, 44)Biblical tradition emerges in the ―practical reason of saintly people‖—namely, the actionand virtues of people transformed in their encounter with Christ.Note: the use of practical reason—that is moral reasoning used to come to a conclusionto do this or not do this etc.—it is ―practical‖ rather than abstract and theoretical.So, scripture impacts what I do and what I‘m becoming. [Virtue and Principle]So, what is the meaning of our lives—of my life and your life—in light of the life,death and resurrection of Jesus Christ? That is our focus!Fundamental Moral Theology Page 1 of 54Class Notes – Father Michael Seger

I. Scripture and the ChurchAre Catholics ―fundamentalist‖?In this section, McCarthy defends a critical (i.e. using modern exegetical methods)approach to Scripture as outlined in the Vatican II (1965), Dei Verbum: DogmaticConstitution on Divine RevelationThe Incarnation of God in Christ sets the paradigm—the Word of God (Scripture) sharesthe same incarnational paradigm—various authors, diverse cultural settings and so forth.―As Dei Verbum explains, ―:the words of God, expressed in human language, have beenmade like human discourse, just as of old the Word of the eternal Father, when he took toHimself the weak flesh of humanity, became like other men.‖ (DV, #7) p. 45But, the Scripture is acknowledged as ―teaching firmly, faithfully, and without error thattruth which God wanted to put into the sacred writings for the sake of our salvation.‖(DV, #11) p. 46.Serving the Truth of SalvationSo, the deep truth speaks to us, leading to our salvation in the various, diversenarratives we call Sacred Scripture—beginning with the Pentateuch thru thehistories, the prophets from Job thru Maccabees, the Gospels all the way toRevelation.The key is the phrase ―for the sake of our salvation.‖Jesus: ―I am the Way, the Truth and the Life‖―…the biblical word of salvation, precisely through the limitations of human words,reveals God’s full self-communication to us in Jesus Christ. Our human words are themedium of the divine message. Essential to the message of salvation is that our frailhumanity becomes part of the proclamation of the kingdom of God.‖ (Emphasis added, p.46)II. Salvation HistoryWhat is God’s relationship to the World?Now, we turn to the salvation and its narration through time we call ―salvationhistory.‖ We can understand, it seems, why Almighty God, Lord Yahweh in theHebrew Scriptures always identifies Himself as ―the God of Abraham, Isaac andJacob.‖God inspired Holy Scripture—and is the life-giving Spirit in scripture—as ameans to bring His truth to each of His children‘s‘ hearts.[―..the Lord and Giverof Life‖ our Creed]Fundamental Moral Theology Page 2 of 54Class Notes – Father Michael Seger

Note: the emphasis is on the Inspirited Truth and its invitation and call to redemption—salvation, rather than any questions arising from any idiosyncrasiesGod and Creation—the Fall and Redemption:God is not a distant God who occasionally intervenes in a ―closed system‖ we call―the world,‖God is, after all, Creator—and we are creatures.We as creatures, encountering the immensity of all reality sustained by ourLoving Creator, know that this reality will always be ―not entirely graspable (aswe cannot put our minds around the very source of all life itself‖). (47)Adam and Eve—represent each of us in their unique selves.They ―are quick to listen to the serpent who tells us that we are in competitionwith God, that God is keeping divine knowledge from us (Gen.3:5), and that weneed only grasp it surreptitiously and take possession of it on our own.‖ (47)―In a real sense, our primordial sin is to grasp at God‘s creation itself to call itours rather than God‘s. We want to make ourselves. We want to be our ownlords.‖ (47)[Note: The key is that in wanting ―to make ourselves‖ we ignore nature and naturalinclination –and more—given us by our Loving Creator. These innate ends or desiresreveal God‘s Wisdom, drawing us to eternal salvation; helping, ethically shapinghumanity along the way. In our hubris of ―making ourselves‖, we can turn aside fromobjective goodness that beckons our freedom in love]Biblical Story of Salvation—a SurpriseNone of us would have sketched salvation history as we find it in Scripture.Jesus and his Passion, Death and Resurrection strike us as utterly governed by thelogic of Divine Love—beyond our abilities to imagine. (47)Jesus chooses reconciliation rather than easy triumph. ―He overcomes sinthrough what, in terms of worldly power, we are more likely to call losing thanwinning. In worldly terms, we like to name winners and losers, but in the crossthere is reconciliation.‖ (47)Jesus reveals the deep love of God---and invites us to trust in and enter into thislove and to make it our life---Christian ethics—spirituality of discipleship.Community of ReconciliationImportantly, McCarthy underscores this dynamic is found ―in people who are gathered.‖(see book title!)―The people Jesus gathers are called to the task of living out God‘s offer of salvation.‖(48)(Cf. M. Therese Lysaught‘s emphasis on love and liturgy in the 1 st essay of the book—―Love and Liturgy‖)Fundamental Moral Theology Page 3 of 54Class Notes – Father Michael Seger

Some insights:Salvation is social—―it is certainly personal, but not the possession of individualsper se.‖Grace is never coercive, but an invitation to liberty. (Authentic freedom in truth)Salvation is freedom from self-centeredness—freedom ―from the idea that life(not to mention salvation) is about me (or about me and God)‖. (48)Sin is a ―deliberate rejection of God‘s will for us, and in salvation we are savedfrom our turning away from God.‖ (48)Note: ―our reconciliation is becoming part of God‘s love for the world. Love, then,cannot be imposed.‖ (emphasis added, p.48) (see here relationship of authentic humanlove and freedom.)Not merely Human Love in Large Letters—Uniquely DivineNot merely like human love—we can be selfish, after all; in grace we transcend.―God‘s love is an invitation of friendship through God‘s self-giving—giving uswhat we cannot achieve on our own, a share in God‘s own life.‖McCarthy names the foundation of God‘s love and life in the Church: The key isforgiveness in the Church (Sacrament of Reconciliation; Eucharist). (49)III. The Good News of Easter(pp. 49 – 54) McCarthy takes the previous insights and fills them out in the context ofthe Easter Vigil.Liturgy is performative—we become what we do.The language of liturgy—a system of communication—grew up around acommon lifeMoral life and Easter—we learn a new language to express our deepestconvictions and color the lens through which we see and interpret the world.We liturgically enter into themes of sin, journey, call, recondition and so forth—central to forming a Christian moral character. (think of all the symbols andsymbolic actions in the Easter Vigil)We evoke the New Jerusalem ―where humanity will be transformed and a newkingdom will be established, a dominion of life and grace.‖ (50, quoting JamesDonohue, C.R.)We enter into the covenant and its witness to salvation and to a steadfast God.The Witness of the CrossThe Cross—―the crucifixion is the end of all sacrifice. Jesus Christ‘s life anddeath are the practical and concrete matrix (or location) of God‘s relationship tothe world.‖ (51)Redemptive level of the Cross: moment of praise, thanksgiving and communion.Fundamental Moral Theology Page 4 of 54Class Notes – Father Michael Seger

--a ―gift from God for the purification of the people‖ as seen against the backdropof the Old Law—Jesus is the utter fulfillment of the Law—―the end of allsacrifice‖ (51, 52)McCarthy traces Abraham and Isaac (52-53)Resurrection and Fearlessness―This new life in Christ is the power of the resurrection‖ (54)―The resurrection is liberation to live in a new way, a new exodus and it is also ‗afreeing of the imagination which explosive force to embrace possibilities forhuman life in peace and non-violence and in communities of creativereconciliation. Nothing that pertains to the Reign of God in human society isunthinkable anymore.‘ (Quoting Monica Hellwig) In this way the resurrectionand liturgy of Easter give words to express and a way to see the world asredeemed and loved by God.‖ (54)IV. The Proclamation of the KingdomJesus’ Paschal Mystery brings a whole new idea of Kingdom.The Kingdom of God after the resurrection is present in the Risen Lord.Quotes South American theologian Jon Sobrino—the Kingdom is the ―antithesisof what deprives people of life.‖ (c. 1987)Healing, reconciliation, gathering people who are ―on the wrong side of fortune‖speaks of the Kingdom. (55)Quotes St. Gregory of Nyssa (ca. 335-395)—calls for giving to the poor, noting thatgains and riches may be achieved at the loss of the poor and powerless―Now is the time‖Justice and Peace in the Kingdom are about now—not only at end of time. (56)A new concept of ―sovereignty‖ in the Kingdom emerges; usually—in a worldlyperspective—such notions include ―a government or a people‘s ability to secureits territory and impose its will upon an insecure and competitive world. RecallJesus and the Cross—reconciliation. Jesus sends his disciples out with ―nowalking stick or purse and to depend entirely upon the welcome of their hosts(Matt. 10: 5-15).‖ God‘s Kingdom is seen as ―bountiful offer‖. (57)ParablesThe parables of the Kingdom demonstrate the surprising transformation of livingGod‘s Kingdom.—―the transformation of the ordinary‖.―Do not be afraid‖ address our natural caution to avoid ―fear and vulnerability.‖―Ironically, the more we focus on our own safety and security, the more we arecontrolled by a world of violence and indifference Fear and vulnerability controlour lives.‖ (57)Fundamental Moral Theology Page 5 of 54Class Notes – Father Michael Seger

The Expectation of the Kingdom of God in Jesus’ TimeThe expectations were high in Jesus‘ time (57)McCarthy situates these expectations against the socio-cultural world, milieu inwhich Jesus‘ ministry is embedded (cf. 57, 58)Law for Jesus was ―the very structure of life and the way of following God day today.‖ After all, Jesus said he came to fulfill the Law, not obliterate it.Note: we will touch upon ―law‖ and ―natural law‖ and its ethical/moralimportance throughout this course.ConversionJesus calls for conversion and a limit to violent retribution (58, 59)This conversion is, quoting John Howard Yoder, ―a transformation ofunderstanding (metanoia), a redirected will ready to live in a new kind of world.‖(59)The Beatitudes are a portrait of Jesus, our Lord—―we are called to the love andfaithfulness of the Son of God, the One who gathers the lost and gives himself upfor us on the cross.‖ (59)V. The Crucified and RisenThe Historical Context of Jesus’ Paschal MysteryMcCarthy, interestingly, offers reasonable insights into why Jesus was crucified: cf. p. 59Against a backdrop of ―Roman oppression and strife in Israel‖, he announces theKingdom, and puts it into action in healings, preaching, gathering sinners, sendingout disciples, calling for repentance, calling for a fulfillment of God‘s purposesfor Israel (Matt. 8:14).Jesus ―forces the issue and brings Kingdom expectations to a climax bychallenging and claiming prerogative over the temple.‖ He claims Messiahship(witness charge brought to Pilate---―Are you King of the Jews?‖)McCarthy names three possible historical options for Jesus ―among he Jews of his day‖given His claim to the Kingdom-model.1. Quietism and withdrawal into the desert –cf. Qumran2. Way of compromise—take Herod‘s cue and assimilate and build acomfortable life3. Violence—the Zealots –a victory of both military and theological blessingby Lord Yahweh.Jesus chooses a Unique PathJesus confronts power in Jerusalem—and lets ―it do the worst to him.‖ (60)―The backdrop for the answer is Israel‘s commission to be a light to the nations,to bear God‘s holiness, and to be a redeemed and reconciled people. To do so,this, people would have to be gathered, called to repentance and forgiven.‖ (60)Jesus is compassionate—why was he executed?Fundamental Moral Theology Page 6 of 54Class Notes – Father Michael Seger

Well, two historical reasons:1. First, Jesus is executed as an enemy of Rome—the crucifixion is Roman and ashow of bestial power—a public humiliation and warning. Pilate, after all, iscynical and not about to risk his career.2. Second, among his own people—Jesus is condemned as a false prophet, attackingthe Temple, leading people into revolutionary frenzy—and national danger forbringing violent retribution from the Roman authorities.Note McCarthy notes that the wrath of Rome comes down on Jesus—who represents theIsraelites; recall, the ―King of the Jews‖ on the cross.Theological Points: Reconciliation unique in the Word made FleshJesus is innocent—as the Scriptures foretoldHe represents the prophetic tradition in demanding Israel realize its covenantaldestiny—―he seeks to gather and restore Israel….he brings expectations for God‘sreign to a climax. He brings the battle to his opponents.‖ (60)Jesus rejects the three solutions: (1) desert retreat; (2) compromise or (3) takingup arms. (61)He ―faces the world with God‘s reconciling love—with a means to start anew.‖ (61)―Jesus Christ is the incarnate Son of God who is sent into the world, toJerusalem to die, but it is humans (not God) who make his death necessary.Throughout his ministry Jesus can foresees his death, and it is rightly called asacrifice, but not a sacrifice to satisfy God‘s need for payment in blood. Thesacrifice is a gift to us and to God. Jesus‘ death is inevitable because a world ofhatred and violence will deem it necessary to kill the Son of God (Matt. 21:33-46). In Christ God will not take the human way of enmity and bloodshed. Ourvictory is that God does not withdraw from us or compromise with our sins, butjoins with us in Jesus Christ. He is God‘s offer of reconciling love to use as anew beginning and a new way, and he is (as fully human) our representative and(as divine) our cleansing sacrifice. He is our representative who unreservedlyoffers God‘s self-giving love back to God.‖ (61)The Resurrection and the CrossKey: the Resurrection –―the new beginning, our reconciliation and new life.Jesus is the ―one in whom the living God, Israel‘s God, has become personallypresent in the world.‖ (quoting N.T. Wright)―The resurrection is the triumph of God‘s justice, which is not credible,intelligible, or consistent without the cross.‖ (61)Why the Cross?―The cross is the consummation of ‗God‘s nearness to human beings, initiated inthe incarnation, proclaimed and rendered present by Jesus during his earthlylife…The cross says, in human language, that nothing in history has set limits toGod‘s nearness to human beings.‘ (Sobrino) Jesus‘ resurrection is our foretaste ofthe kingdom that he proclaims.‖ (61)Fundamental Moral Theology Page 7 of 54Class Notes – Father Michael Seger

―In human language‖? Upon the cross hangs the person of the Word made fleshwho dwells among us—witness the intuition that speaks to a recognizable corpuson the Catholic crucifix.VI. Scripture and EthicsOverview of Ethics and ScriptureConnection—the call and response is central to Christian ethics, since the―proclamation of the risen Christ is at the center of Christian scripture.‖ (61)[note: James Donohue will develop this paradigm (call and response) in hisessay, ―Baptism, Mission and Ministry‖]―Hearing God‘s call to us in the Bible is a common experience amongChristians.‖Cf. St. Augustine etc.Note: different passages will ―hit home‖ at different stops on the journey of faith.McCarthy cautions two mistakes possible in relating ethics and scripture. (62)Seeing the Bible as a simple book—―a plain and simple book.‖ Not in the least!Understanding the Bible takes a lifetime of discernment, study and union with theCross—to start with! We need the guidance of the gathered community –forRoman Catholic this includes the Magisterium.Seeing the Bible as always consoling and comforting. Look again! Scripture candemand transformation and new life—and that means ―taking up the cross daily.‖THREE APPROACHES TO ENGAGING SCRIPTUREOne ―engaged‖ and two ―disengaged‖(1) Engaged Approach: ―Walk the Walk‖: the way to integrate the Scriptures―…the ‗fit‘ interpreter of Scripture is ‗one who ‗acts out‘ the material before himso as to give it intelligible life.‘‖ (62, 63)We circle back to the incarnational approach once again---in the flesh (63)Danger of ―incarnational approach‖—it can become too individualisticScripture as being ―in the people‖ is ―too vulnerable to human prejudices andweaknesses…How do frail human words convey the Word of God? Particularlyin terms of applying the Bible to ethics, aren‘t we susceptible to fashioning Jesusin our own image?‖ (63)(2, a) Disengaged Approach: Scholarly distanceSee the text as a separate piece of literature—―the real meaning of the Bible isthought to exist apart from us in the historical past.‖See the text as a kind of property—a mine where there is iron ore: we mustseparate out the ―impurities‖ accrued over time—the ―iron‖ or the real ―meaning‖might be hidden behind the portrait of Jesus in the Gospels, or it might beFundamental Moral Theology Page 8 of 54Class Notes – Father Michael Seger

considered the real intentions of the writer of Matthew in the composition of hisportrait of Jesus.‖ (63)Get at the text by ―disinterested techniques.‖Avoid interpreter‘s prejudices—their ―journey‖ is not engaged.Goes so far as to conclude that ―faith and doctrine are too prejudiced, so that wemust detach ourselves from the immediate impact of Scripture in our lives to getthe real Jesus and the real meaning of the text.‖(2, b) Disengaged Postmodern Approach: ―At midnight, all cats are black‖—relativismArgues the ―meaning‖ of a text is inscrutable. We face an impenetrable barrierbetween ―then‖ and ―now‖ and myriad prejudices and currents of history. (64)―All readings of scripture are relative, and one relative reading is as good as thenext.‖ (64)THE WAY OUTThe key is to be engaged: ―the way to overcome our inclination to self-centeredreadings of the Bible is to experience Scripture as part of a worshipingcommunity.‖ (64)Key—a community of interpretation and actionSee the need for shared liturgical experiences—note Easter Vigil and its objectivetruth—it‘s not about ―me‖ or even ―us‖—it‘s the Paschal Mystery and it stands―over and against‖ any meager attempt to domesticate its power, call andchallenge.We need a creative synthesis of scholarly disengagement and analysis as well asthe incarnational approachTwo Insights of what Scripture means to Us1. William Spohn—―the Christian profession of faith, that Jesus Christ is God revealedto us, indicates that he ‗plays a normative role in Christians‘ moral reflection. Hisstory enables us to recognize which features of experience are significant, guides howwe act, and forms who we are in the community of faith.‘‖ (Spohn, quoted p. 65)2. Sandra Schneiders—the experience forges ―a paschal imagination‖ [cf. class notes onmoral imagination within the context of conscience formation]This paschal imagination follows a faith experience: ―a transformation accordingto the new self-understanding and possibilities that becomes available in Jesus.(65)McCarthy argues that this imagination (what we will call a ―lens‖) is one way toimage the link that joins Jesus and his Church—gathered to worship—togetherthroughout the ages. Sacred Scripture is the source of the fundamental narrative.Fundamental Moral Theology Page 9 of 54Class Notes – Father Michael Seger

ConclusionMcCarthy admits that no great conclusions have come forthNo exact methodologyHe notes what many know: ―Scripture is, first of all, not an encyclopediawhere we look for sentences or a paragraph to answer essential questions, buta proclamation of salvation and a call to follow Jesus—to go and dolikewise.‖ (66)Focus on moral formation, not solving specific moral challengesFocus on becoming ―fit‖ interpreters ―in relationship to the Spirit of God.‖Focus on Easter Vigil and Jesus‘ proclamation of the Kingdom are ―central‖ (66)―We are called to be initiated to life in Christ, to be those who proclaim and extend theBible‘s salvation history, to repent and seek to live anew.‖ (66)Fundamental Moral Theology Page 10 of 54Class Notes – Father Michael Seger

David Cloutier: ―Human Fulfillment‖pp. 134 – 152I. What Causes Human Actionpp. 134-135Why a person does ―anything‖?Ethics is about ―the study of human actions.‖Moral theology is the science of human actions in light of the GospelsScientific worldview—we look for what caused the object under study—think ofa weatherman explaining a torrential rain stormKEY: We look to past causes to explain present actions.Human actions—the same way—what caused a marriage to break up?Cause and effect forms a basic structure that renders all action intelligible.Unique to Human Beings―For human action is not simply human movement. It‘s no just a human versionof physics. Human action is driven not primarily by past causes, but by causes inthe future.‖ (134)Human action, according to the Thomistic tradition, demands basic freedom.―We naturally assume that genuine human action, the action of mature adultpersons, is voluntary or free. It does not involve being forced by another, butinvolves intentional choice.‖ (135)Why did she or he act?―Put simply, they wanted something, and it is this interior inclination andknowledge of it that marks human action as voluntary.‖ (135)One‘s actions have a purpose.Note: ―It aims, as if trying to hit some target in the future, and it is her desire forthat purpose that ‗causes‘ her to act.‖ (135)[note: we calls this the telos or goal at which the action aims—the ―bull‘s eye‖.Reading the world as an exquisite symphony of movement toward Divinefulfillment (recall, the exitus et reditus principle) takes us to teleology—the logic(i.e. intelligibility) is made clear through understanding the goals or ends of anaction—throughout the cosmos.]So, what ―causes the action is its purpose, its directedness toward a desired end.‖ (135)Fundamental Moral Theology Page 11 of 54Class Notes – Father Michael Seger

II. Is There an Ultimate Purpose/End?pp. 135 – 136Is there a ―life project‖?This purpose that motivates human action has an ultimate purpose: ―All ouractions must be aimed at an ultimate end, or telos, as the Greeks called it.‖ (136)Where do all these actions take us?o Different strategies: create ―immortality projects‖ –foundations for goodwork in our name or as a memorialo ―Eat Drink and Be Merry—for Tomorrow we Die‖Do we strive for something enduring—or merely sit back and relax?Note: each of these ―plans‖ is a philosophy of human fulfillment.Cloutier touches upon meaning in a person‘s lifeThe ―What is Happiness‖ questionWe face the question: ―What will ultimately satisfy us? What do we ultimately want outof life?‖ (136)Aristotle—the notion of eudemonia –―a state of complete and utter satisfaction of ourtrue desires.‖ (136) note: no need for God in ancient Greek thought.But—we need to ask—―what is happiness?‖ What—after all—is the texture, content ofthis ―utter satisfaction‖?Here we encounter this essay‘s topic---human fulfillment.III. What is Human Fulfillment?pp. 137 – 139Not just a single-minded goalCloutier gives examples of various driven persons—their actions seek to achievea goal in some field or another. (137)Not his point, however—human fulfillment is not an external goal, such as aperfect game, a corner office in the corporate world, or a successful farm.We are not machines—that construct something outside of them—such as a baleof hay.No, ―But for humans, the Christian tradition suggests, the building of your life isnot your house or your car or your family. It‘s you. The purpose of human life,what will fulfill you, is not simply achieving certain external goals, but rather it isthe task of becoming yourself.‖ (137, 138)People as ―Instruments‖Temptation—to look at things and people as means to an end—―to look at actions(and things and, sadly people) as instruments to achieve our desired purposes.‖(138)Fundamental Moral Theology Page 12 of 54Class Notes – Father Michael Seger

Tragic Mistake—we instrumentalize persons and relationship, all actions toachieve external goals—we, sadly, think this is the way to happiness.The real question: ―external‖ or ―internal‖ goals?What kind of person do you want to become? (138) not the same as seeking toachieve, shaping your free actions to achieve an external goal.Practical problems, after all, plague the striving for external goals; many actionsare outside of your control (other persons‘ goals may of cross-purposes towardyours, ―blind luck‖—elements subject to the whim of others, health and muchmore)External goals may also turn out to disappoint—not all you thought ―it‖ would beWorking toward the authentic goal—to mold your character―But your character, your self that is safe from all these problems. If you are aperson who knows yourself, you may not worry or care about these externals.‖Think of a man or woman cruelly imprisoned for their depth convictions—St.Thomas More, for example (139)But how do we become a certain sort of person? How do we buildour character? Simply by our acts. Human actions, unlike machineactions, are what philosophers called ―reflexive‖—they createeffects not only in the external world, but also on the agentperforming the action. Put simply, you become the person youractions determine. If you perform lots of greedy actions, you will infact find yourself a greedy person. Actions make persons. You arewhat you do. (139)Key: ethics is first about identity (character) and not about accomplishments.―Our actions in the world do not simply make institutions or products orbuildings. They make us. They are the way we shape our identity.‖ (139)IV. Who Am I Called to Be? What is My Identity?pp. 139 – 142The mystery of the Self—the human vocation—to become ―who‖?Am I merely what ever I want to be?What is, after all, ―identity‖?—is there a true me beneath everything—entailing alife-long ―soul searching‖?What is being ―true to myself‖—is this automatically worthy of thunderousapplause? Oh, what if you‘re a Nazi or a child molester? (139)Furthermore, none of us experiences our true self as the static elements of race,education, family, religious convictions and so forth.Fundamental Moral Theology Page 13 of 54Class Notes – Father Michael Seger

Cloutier looks to Herbert McCabe—―we are human becomings.‖ (140) we actwith a purpose to becoming a certain person, but ―this implies that you are not yetthat person.‖ (140)Human Action, Ultimate Purpose and Identity (a virtuous person)Cloutier wants to look at ―identity‖ as he did ―action‖ and ―ultimate purpose‖(140)Popular culture sees changing one‘s identity in ―make-over‖ shows, using certainproducts etc. Do ―clothes make the man‖—consumerism and marketing: a newidentity.Cloutier argues for virtue formation of character as the ―new self‖ one works tobecome through one‘s actions in light of one‘s ultimate purpose (meaning). (141)Cloutier echoes the Catholic tradition—becoming a virtuous person takes work,commitment and self-denial (asceticism)—the tutoring or pedagogy of one‘sfreedom and intellect (we will explore both virtue and conversion in our classnotes)How do we sort out ―virtue‖? Key—it’s not a solo performanceWe must relate ―identity‖ and becoming a virtuous person back to the question ofultimate purpose. (141)Aristotle, after all, had a vision of ultimate purpose that did not include selfsacrifice,the Cross and so forth. He was not too sure many persons couldachieve virtuous characters. (141)Note: the key is that this ―becoming‖ is a group project—―human life and human actionare not solo performances but group performances.‖ (142)The Christian tradition clearly sees our seeking fulfillment as a team effort.Being virtuous and alone is not authentic human happiness. (142)Community forms the warrant for virtuesArguably, one has no real need to be virtuous if she or he were alone on a desertisland—we are called to life with others.Authentic virtues operate in relationships—including Almighty God. (142)Example—the good baseball players sharpens raw talent in playing with otherteam members—the better the team, the more the challenge, the better theformation, it would seem---a ―short stop‖ makes sense only within the context ofthe practice—the game—of baseball.Cloutier: ―Identity is defined by being part of certain relationships.‖ (142)The question of identity—is the question of the relationships in which we participateOur personhood comes to us in our relations with others (142)Fundamental Moral Theology Page 14 of 54Class Notes – Father Michael Seger

V. Who Loves Me and Whom Do I Love?pp. 142 – 145The Key is Love---and ―God is Love‖―Hence, action depends upon identity, and identity depends upon relationships.‖(142)―..the purpose of life is to be in love with God, to share in the life of communionthat is God. When we say that God is love, we mean that God has chosen toinvite us to participate in his own life of love by coming to us in the flesh, inJesus, so that we might have communion with him.‖ (142)KEY: the love of God is realized in love of neighbor—―we come to participate in God‘slife through Jesus in the Holy Spirit by being drawn into the community called thechurch.‖ (143) [hence the name of the book—Gathered for the Journey]But, what is ―to love‖?―To be in a relationship of love is to offer oneself as a gift for the good of theother, to lay down one‘s life for a friend. Love is designed to be mutual, so thatthe gift offered is also a gift received.‖ (143)Human action and the reality of SinHuman relationships can be distorted by self-centeredness; as Christians we know―the brokenness of the world, and specifically, the brokenness of relationshipsamong humans, and of humans with God.‖ (143)We live in a world that has ―systematically distorted these relationships, so thatthey are ones of competition, domination and self-seeking.‖ (143)In the United States our tradition of lionizing independence—making one‘s ownchoices—can gyrate into a poor model of human happiness. But, we are notnaive: we can be manipulated and destroyed in relationships. (144)The path to human fulfillment is not a straight lineAvoid constructing a false self, allowing the expectations and definitions of othersto determine our actins, and our very identity (144)Notes early monastic tradition—leaving all possibly distorting relationships—losing one‘s self to find one‘s self.Cloutier‘s point—the need to let go of one‘s distorted relationships (includingwith oneself)—shedding false meanings. (144)―All this is to say that the path to human fulfillment is not a straight line, butrather a path that passes through conversions, through various ways of dying toour false self in order to rise into the true self given to us by following Jesus.‖(145)Jesus himself is the path to true human fulfillment—not some false self(Richyoung man encounter)Fundamental Moral Theology Page 15 of 54Class Notes – Father Michael Seger

The necessity of renunciation and conversion—Original Sin and SalvationFor Christians, the way to authentic human development is in Jesus and thePaschal MysteryWe do not start out as normal, healthy, neutral human persons, butrather we begin life saddled by distorted relationships, both personaland social, that (before we know it) begin to distort our sense of self.For Christians, the ultimate distortion of our relationships is ouralienation from God, not because God is angry with us, but becausewe as humans have wanted to reject God‘s love in favor of our ownautonomy. (145)We can mistakenly image God as a rival—as a competitor, a threat to ourfreedom.We can mistakenly domesticate God to take our side against the ―other‖—todestroy or diminish others.‖ (145) [Cloutier touches upon original sin]―..we must walk the way of the cross.‖—the way of renunciation of distortedimages.This renunciation takes self-discipline, asceticism—this is the path to authentichappiness—it relentlessly takes us to the foot of the Cross—where we find ourtrue fulfillment.VI. How Do we Lose Ourselves to Find Ourselves?pp. 145 – 147Inward and Outward Journey of DiscipleshipCloutier notes two (2) directions that the way of renunciation travels:(1) Inward—where one starts ―to recognize the confusion, fear, and insecurity about whowe are.‖ (145) We may project various images of self-confidence to ―silence‖ thisconfusion and fear, etc.Cloutier—with a bit of psychologizing 1 —speaks to the desire that keeps ussearching for the ultimate purpose of one‘s life—the true North Star guiding allour human actions.The key is to empty oneself—to die to oneself—and to await ―the love of God(and hopefully of others) for the self we really are‖ (146)---our authentic identity.(2) Outward—where one reconciles our search with the true good of the other—andAlmighty God—the Divine Other.The key to reconciliation is forgiveness.The key is love—for renunciation and reconciliation in love brings about joy. Theway to Christian holiness is the Cross---kenosis and emptiness to receive thefullness of life in Christ Jesus.1 Your instructor‘s raised eyebrow.Fundamental Moral Theology Page 16 of 54Class Notes – Father Michael Seger

Like the person finding the pearl beyond price—the treasure in the field—wegladly empty ourselves of everything for the Lord—we act toward our ultimatepurpose in our identity as the beloved children of the Kingdom. Here is humanfulfillment.The Sacraments---―in communio‖These processes of conversion, renunciation and forming our character ―are played out orenacted for us in the sacraments.‖ (146)The mystery of our need for a death of self and a rising to new life throughforgiveness is enacted in the drowning that happens in baptism. In theEucharist we show how the broken body of Jesus becomes the source of lifeto feed the whole community, but only if it is broken and poured out. In thesacrament of reconciliation, when rightly understood, we enact the innerjourney of revealing our vulnerable and weak selves being received not withcondemnation, but with words of forgiveness and reconciliation. In thesacraments we show forth the new world of loving relationships in the midstof the present world. (146, 147)Sacraments—communal embodiment of Conversion of LifeWe identify with a new family—life in the Church.Our conversion from one set of relationships to another—―is a social movement.‖(147)Note: vocation is ―not simply about you and your fulfillment. It‘s about the team,and for the ongoing good of the game that the team is playing. Ultimately, it‘s forthe life of the whole world.‖ (147)PostscriptCloutier notes ―I have suggested that human fulfillment ultimately is a matter ofparticipation in relationships; it is sharing in the lives of others and of God. Theobject of the game of life is not to win or lose, but to sustain the game of love, tokeep it going…by becoming a skilled player, a virtuous person, in building andsustaining relationships of love and mutuality.‖ (147)The promise of the resurrection is that even death, which alwaysthreatens our ability to keep the game going, by breaking down agroup by instilling fear in us, cannot stop the game. When we arebaptized into Christ, we are baptized into the new life of God‘s ownlove and God‘s people. That life is the life of the Holy Spirit, whicheternally builds us into one body in Christ. So that we share moreand more in each other‘s lives and in the communion that Jesus haseternally with the Father. That life never ends. (148)Fundamental Moral Theology Page 17 of 54Class Notes – Father Michael Seger

Note: At the end of his chapter, David Cloutier lists five (5) questions that may ariseabout human fulfillment. (cf. text, 148-151 for full discussion)1. Isn‘t the goal of Christian life heaven? Why don‘t you talk about that in thechapter?2. But don‘t you get to heaven by following God‘s laws?3. Does all this mean that I have to give up my desires to have a family and buy anSUV, or any sort of external goods?4. Can someone who doesn‘t know God find fulfillment, or is that person out ofluck?5. Don‘t all people define what they want and what will fulfill them in differentways? Who are we to say what fulfills someone else?Fundamental Moral Theology Page 18 of 54Class Notes – Father Michael Seger

Frederick Christian Bauerschmidt -- ―The Trinity‖pp. 68 - 87I. Mystery and Irrelevance (pp. 68-69)It’s a Mystery—what’s it got to do with Catholic morality?B. notes that traditionally the mystery of the Trinity has been seen to be irrelevantto many thinkers.He cites the Enlightenments father of duty ethics—Immanuel Kant (1724-1804)—as an example of ethical philosophers who believe that ―even if it made sense,which it doesn‘t, one could still not derive moral maxims from it.‖ (69) Recall:that the doctrine of the Trinity is dogma rooted in Divine Revelation—notphilosophical reflection.Our question: what relevance does the doctrine of the Trinity have for moralreflection?Recall: the authors of this text want to shape moral formation rather than arguefine points of a particular ethical problem.B. argues that he will present ―my own suggestions for thinking about how thebelieve in God as Father, Son, and Spirit might shape the being-in-the –world ofChristians.‖ (66)B. has three topics to develop:1. The origin of the doctrine of the Trinity in the tradition—where we got thismodel2. Two misguided ideas about how to interpret the Trinity—both with doctrinaldisasters in B.‘s opinion.3. Finally, his three basic points about how the docrine does ―shape the being-inthe-worldof a Christian.‖II. One What? Three Whats? (pp. 69-75)Problem:How does one reconcile ―the uncompromising monotheism of Judaism with theclaim that Jesus of Nazareth is God?‖Recall that the evolution of both Trinitarian dogma and Christology the status ofJesus of Nazareth, the Son of God has generated major Councils and persistentheresies.The monotheism of JudaismIsrael arrived at monotheism after arduous struggles (70)―The claim that Israel‘s God was the only true God, and therefore the God ofall people was a radical claim that implied a new understanding of theFundamental Moral Theology Page 19 of 54Class Notes – Father Michael Seger

cosmos and the place of human beings within it. The one God was theunique source of all that is, Lord of every time and place.‖ (70)―To introduce a second god would be to compromise the universal scope of God‘s powerand love.‖ (70) [―second‖ god was the Jesus, the Son of God]Christian belief in the divinity of JesusDebate; when did the tradition of Christ‘s divinity arise? B. looks to recentscholarship that argues that ―the divinity of Jesus can be found in the earliestwriting of the New Testament.‖Admittedly, not direct statement—hard in the powerful monotheistic culture ofJudaismBut, indirection, by (1) seeing Jesus as object of worship and ―(2) ascribing to himthings that could only be true of God.‖ (70)B. quotes Paul‘s great hymn in Philippians (2: 6-11), discussing its implicationsfor Christ‘s divinity. (71)Jesus’ Resurrection from the DeadAlso, the resurrection from the dead roots its warrant in Christ‘s divinity. Paul―identifies this as the moment when God bestows upon him the divine name, sothat even though he had been ―in the form of God‘ prior to his birth, he now isacknowledged and worshiped as God by creatures.‖ (71)Thus in this very early Christian writing we find Jesus presented as one whoreceives those things that are the sole prerogative of God. Faith in thedivinity of Jesus lies at the very origin of Christianity (71Experience of the Risen ChristThe disciples‘ experience of the risen Christ helps them ―to understand Jesus‘own attitude during his earthly ministry. Jesus had consistently acted as if one‘sadherence to him took precedence over any of Israel‘s religious institutions,whether this be the law or the temple.‖ (71)Gospel of JohnThe trajectory of St. Paul reaches its fulfillment in the Gospel of John. (72)St. Thomas—―My Lord, and my God.‖ (Jn. 20:28)The Holy Spirit as ―another Advocate‖ (Jn. 14:160B. traces the history of sorting out the relationship of Father, Son and Holy Spriit(71ff.)Early Theological ―Land Mines‖: subordinationism and modalism.Know such terms--solutions as1. ―subordinationism‖ argues that the Father is totally God; Son and Holy Spiritsubordinate—in an odd middle ground; between God and creation. (72) BothJesus and Holy Spirit are created by God the Father. This subordination leadsFundamental Moral Theology Page 20 of 54Class Notes – Father Michael Seger

to Aryanism, a powerful, divisive heresy, that necessitated EmperorConstantine calling the Council of Nicea (325) Nicene Creed—and thedivinity of both Jesus Christ and the Holy Spirit.2. ―modalism‖ –insists that God is absolutely one—but, we speak of different―modes‖ of God‘s activity. Raised ―a host of difficulties‖ (73)Pay particular attention to the theology of St. Athanasius and its relevanceto salvation and freedom from death (74, middle)Note theological quicksand of each of these two ―solutions‖ (72, 73, and74)Continued Theological Reflection on Mystery of the TrinityOngoing clarification of terminologyNote: Greek-speaking East and Latin-speaking West work out somewhatdifferently—not impact of language and philosophical milieu on theology and itsexpression. (cf. 75, top)Greek—ousia with three distinct hypostases or ―concrete instances of existing‖Latin—God is one substantia or ―substance,‖ and three personae, or ―persons‖.Note B. refers to analogy—we cannot help but think as human beings within theworld of our language. ―it is like…‖Abiding mystery.III. Making the Trinity Relevant (pp. 75 -80)What does Trinitarian theology have to do with Christian living?B. notes that (1) some see the Trinitarian theology as directly applicable and (2)others think it will be just a historical artifact vis-à-vis Christian ethics.B. cites two (2) modern approaches—and says both fail ―to take us where weneed to go.‖ (76)Fundamental Moral Theology Page 21 of 54Class Notes – Father Michael Seger

(1) The Trinity as Theological Traffic CopOutlines American Protestant ethicist H. Richard Niebuhr‘s ideas (76)Niebuhr insists we must hold together reason (Father), revelation (Son) andexperience (Holy Spirit). Warns about separating out any of these sources ofmoral reflectionB. notes Niebuhr‘s good insight, but sees modalistic aspects to Niebuhr‘s idea of―divine organizational chart‖ of God‘s activity. (77)In the end, Bauerschmidt critiques Niebuhr‘s position as merely speaking aboutour, human, way of moral reasoning, ―rather than speaking about God.‖ [Is theretraces of a highly distant, unapproachable God in Niebuhr‘s notions—we can onlyspeak of our end of the bargain—how we perceive God?](2) The Trinity as Social BlueprintThe relationship model—―The doctrine of the Trinity calls human beings to livelives that reflect the relationship of love shared by the Trinitarian persons.‖ (77)This social mode---―social trinitarianism‖— stresses reciprocity and equality.Notes Michael Himes and Kenneth Himes—their notions such as the power ofself-giving as a fundamental right of the person; communal identity as co-existent.Bauerschmidt applauds the insight into the nature of the Trinity (78)B., however, critiques this position as projecting ―onto God, in an unwarrantedway, aspects of human interpersonal relatedness.‖ Danger—seeing the persons ofthe Divine Trinity as separate consciousnesses and willing to join the ―Trinity oftheir own free will.‖B. says: ―This fails to take into account that the persons are constituted by theirrelationship—they do not enter into relations, they way human persons do, butthey rather are that relation. Social trinitarianism at times seems to implyotherwise.‖ (79)Note Bauerschmidt softens his critique with ―seems to‖Danger of IdeologyAlso, B. notes theologians who basically build in their own often-limited, butrigid set of ideas (―ideology‖) into this so-called ―blueprint,‖ citing the insight ofKathryn Tanner (79, 80).―When all the smoke clears‖, what we can authentically argue theologically is,all-in-all, too vague—we cannot forget that the ―internal workings‖ (innereconomy of the Trinity) are mystery. DANGER—we project onto this Mysteryour own details (cf. Michael Novak; Leonardo Boff). P. 80Bauerschmidt‘s final words (1) danger of misunderstanding persons of theTrinity and the essence of Trinitarian life, and (2) danger of ―filling in the dots‖with our own ideology.…social trinitarianism, even apart from its temptation toward amisunderstanding of the persons of the Trinity as separate centers ofconsciousness and will, runs a serious risk of simply projecting ontothe Trinity our preheld ideals of human community—whether thesebe capitalist, or socialist, egalitarian or hierarchical, conservative orFundamental Moral Theology Page 22 of 54Class Notes – Father Michael Seger

liberal. In other words, it runs the risk of turning the Trinity into ameans of giving a divine underwriting to whatever social ideologywe happen to hold, without ever significantly challenging thatideology. (80)[Author’s note: Bauerschmidt‘s critique has its strong points; but, to dismiss MichaelHimes and Kenneth Himes‘ insight into communal ethics and human interrelationalitymodeled on the Divine Trinity impoverishes the contribution of the Trinity to Christianethics.]IV. The Holy Trinity as the Grammar of Christian Belief (pp. 80 -82)Trinity as a Grammar of FaithNow, Bauerschmidt becomes constructive. He lists three (3) ways that theologicalreflection on the Trinity can exercise a constructive impact on Catholic morality.(Note: these ideas are introduced in our class notes in the section on Christiananthropology)Note—Christian life cannot be neatly dissected into ―believing‖ and ―behaving‖.(80)First, a presupposition: The Trinity cannot be irrelevant—mystery tho‘ it is—forthe Christian life is a holistic. No theological ―bits‖ fall off the tableB. uses the term ―grammar‖ to make an analogy with the complex rules whichgovern our using language—English grammar.A holistic pattern---The Trinity―Trinity‖ offers a ―holistic pattern of human knowing, speaking, acting, andsuffering, that reproduces the divine pattern of action in the world, a pattern that isthe expression of God‘s own being and is summed up by the naming of God asFather, Son, and Spirit.‖ (80, 81)This ―pattern‖ is the complex grammar of Christian belief.Only the Divine Trinity affords us a ―language of faith,‖ it seems.―Like grammar in relation to a sentence, the doctrine of the Trinityhas a regulative function for the proper reading of Scripture, and ifwe ignore this ―trinitarian grammar,‖ we will misread Scripture, asAthanasius claimed the Arians did.‖ (81)V. The Grammar of the Christian Life: Imitation and Improvisation(pp. 82-87)The Trinity offers three (3) crucial elements to moral formation1. The doctrine of the Trinity affirms the unity of God.a. ―If there is but a single divine source of all that is, then we must presume afundamental unity of the human race, indeed of all creatures.‖ (82)Fundamental Moral Theology Page 23 of 54Class Notes – Father Michael Seger

. B. implies a fundamental integrity – no separate god (or ―good‖) forbusiness, for family life—―there is an overarching good, transcendingevery particular good, which is the goal of every person, and which peoplecall God.‖ (82, emphasis added)c. We put into practice this commitment to integrity with ―‖and for one wholoves God in a wholehearted way the sorts of divisions andcompartmentalizations that we are so tempted to make in our lives—between the personal and the political, the professional and the familial,the sacred and the secular, us and them—comes to be seen as the barriersto integrity that they are.‖ (82)2. The doctrine of the Trinity affirms the full divinity of Jesus of Nazareth.a. Jesus is invitation to model his holiness—his moral excellence (virtueethics, here)b. Jesus is God, so we believe that ―human beings are called to unitethemselves to an integrated wholeness (cf#1) that exceeds any and allfinite, limited goodness—to unite themselves with God—seems to implythat we need a model that is at the same time a particular instance ofhuman moral excellence and the unsurpassable revelation andembodiment of the transcendent, comprehensive goodness that is God.‖(83)c. Jesus is our exemplar—we cleave to him. He breaks through any secular,pagan models of excellence (even Aristotle)—to draw us to the heart ofChristian virtue.d. Jesus is humble—even to death on a Cross (Philippians) –as our exemplar,Jesus is an eternal invitation to ―break out of the restricted horizon ofparticular finite goodness‖, to put on ―the mind of Christ.‖ (84)e. If we say ―yes,‖ then we plunge to the Paschal Mystery—the Passion,Cross and Resurrection. ---―unrestricted self-giving [that] seems absurd byhuman standards.‖ (85, top)3. The doctrine of the Trinity affirms that the Spirit poured out on the churchis God in the same sense that he Father and the Son are.a. The Spirit draws us into participating in the ―constant improvisation uponthe fundamental theme sounded in Jesus; incarnation, ministry, death, andresurrection.‖ (85)b. The Risen Christ has not ceased to be human—he remains our exemplar.We must repeat the pattern found in Jesus, a pattern discernedby careful attention to his life as recounted in Scripture, but weinevitably repeat that pattern differently. Identical gestures indifferent context end up being different action (think about thedifference between swinging a bat during a baseball game andduring a bar fight), so to faithfully follow Jesus as exemplar,we must exercise discernment, we must ―read the signs of thetimes‖ as the Second Vatican Council‘s Pastoral Constitutionon the Church in the Modern World puts it. (85)Fundamental Moral Theology Page 24 of 54Class Notes – Father Michael Seger

c. ―Reading‖ may mean tracing the involvement of the Spirit in the history ofthe Catholic Church—the great improvisers who read the signs of theReformation, for example, and bravely sought to reform the CatholicChurch and confront Protestant theology and its implication—thecreativity and courage of our great saints: St. Ignatius of Loyola, St.Teresa of Avila (cf. discussion on 85, 85)d. Note the grace of the Risen Lord guides us in our improvisations in everyage—e.g. Mother Teresa of Calcutta and the Missionaries of Charitywitness to the inviolable dignity of the human person in all stages of life inour modern age.(cf. 86)e. ―The divinity of the Spirit points us to the fact that thisimprovisation is never accomplished simply by human effort.‖ Ourefforts are authentic ―only if the Spirit takes possession of us. Allour human cleverness will finally fail in moral discernment if we arenot Spirit-filled people.‖ (86)See here the need for prayer of discernment—―O, Come, Holy Spirit‖ConclusionThe Foundation for Moral DiscernmentBauerschmidt admits that his remarks have been somewhat abstract. (―TheTrinity‖ as a topic, your author notes, certainly lends itself to abstraction)We have not ―delved into the moral quandaries that face Christians today‖ (86)Note: recall—as we have noted—the general goal of this book is moralformation, not specific analysis of.B. repeats his argument—the doctrine of the Trinity cannot be used to answerspecific quandaries or map a social vision—but, is ―rather the grammar ofChristian belief about the Father, Son and the Holy Spirit.‖ (recall, that inCatholic liturgy—we always begin ―In the name of the Father, and the Son andthe Holy Spirit,‖ thus, reinforcing Bauerschmidt‘s‘ perspective.Trinity articulates the pattern of improvisation and imitationAnd in this rhythm we glimpse something of the true mystery of the Trinity,which is nothing less than the mystery of God’s own life poured out into theworld for our salvation, a mystery of salvation into which we are invited toenter through lives of holiness. (86)Fundamental Moral Theology Page 25 of 54Class Notes – Father Michael Seger

Michael R. Miller ―Freedom and ―Grace‖pp. 177-197.IntroductionThomas Aquinas cautions moderation in worldly virtues. In this he follows his mentorAristotle.But, Thomas exhorts one in living the extreme of the theological virtues. (177)Does this invite extremism—causing possible harm to others? (religiousfanaticism) –i.e. Muslim extremists killing over 3000 innocent persons?Does it somehow thwart or limit human freedom?Miller quotes critics who would assert that ―deeply religious people are forced by theirfaith commitment to live a certain kind of life, and hence cannot find true personalsatisfaction because their extreme faith severely restricts both the scope and possibleattainment of their desires.‖ (178)Aquinas and GraceAquinas valued the infused theological virtues –―because he understood that theytransform the lives of those who possess them, shaping our character and directing ustoward union with God.‖ (178)―..this transformation does not destroy our freedom but fulfills it.‖ (178)Like a ballet step—a pas de deux between God‘s grace and human freedom.Note: Miller presumes philosophy of the human good—an ethics built upon a ―thick―vision of ―what brings human fulfillment.‖ In this he is characteristically Aristotelian-Thomistic.I. Theological VirtuesGeneral observation: ―All people are disposed to act in particular ways when presentedwith a choice. Over time these dispositions help shape our capacity to act in one way oranother, which in turn accounts for the kind of person we will be.‖ (178)Impatient? – settle for the first ―good‖ that comes your way; lack perseverance to developtalents for a greater, more profound good.This tendency ―to decline to perfect your talents‖ makes it more difficult ―to orientyourself toward the good; your bad dispositions are reinforced and your impatiencebecomes a vice, at tendency to reject what bring human fulfillment.‖ (178)Virtues give us ―a steady aim at the good.‖ (179)—Importantly, virtues may ―shape ourcapacity for the good‖ but they ―do not necessarily free us from hard work or thepossibility of failure.‖ (179)Fundamental Moral Theology Page 26 of 54Class Notes – Father Michael Seger

God’s gift of theological virtuesMiller differentiates between ―acquired virtues‖ and theological virtues. ―…thetheological virtues of faith, hope and love are dispositions that we cannot develop orbring to perfection by our efforts, for they are completely given to us by God through thegrace that joins us with God in Jesus Christ. That is, the theological virtues have theirorigin in God‘s movement in us, and with us, nothing we can do outside of God‘soperation in us necessarily gives us these virtues.‖(179)Faith, Hope and Love is established in us by ―the self-giving friendship of with Godwhich is holiness.‖ (179)The point is that they ―give us the remarkable gift of unity with God, which ultimately isfound in our embrace of the beatific vision.‖ (179)Faith, Hope and Love ―gives us a share in God‘s nature,‖ and union in Christ. Millernotes that Jesus praises the faith of the Centurion over his bravery; the hope of the GoodThief and the love of the woman bathing His feet. (180)Virtue of Faith (180)―Having faith, in a general sense, is believing what is true without definitive proof. In thetheologically sense, faith is belief in God who is revealed in Jesus Christ. Faith in thisGod is necessary because no argument can provide all the evidence necessary to acceptevery doctrine of the faith such as God‘s existence, the Trinity, or the incarnation.‖ (180)―Faith, however, is not illogical or irrational.‖ In a world of pain and violence andsuffering faith ―allows us to see signs of God‘s love and to begin to accept the evidencefor what we believe.‖ (180)―…faith takes us out of ourselves and focuses our entire being on another, on Jesus.‖Note—that faith is less about believing doctrines and ―more about receiving a person intoour lives, he who is the way, the truth, and the life‖ (John 14:6) (180)Faith proclaims the existence of truth—―faith is necessary for salvation, for without faithwe cannot know God and enter the kingdom of heaven.‖ (180)Virtue of Hope (180)DEFINTION—―Hope…helps us live with trust in our eventual fulfillment in union withGod –…hope is confidence in the promises of God, such as the forgiveness of our sins,our resurrection. Christ‘s return at the end of time, and his mercy.‖ (180, 181)Fundamental Moral Theology Page 27 of 54Class Notes – Father Michael Seger

Hope is not naïve optimism—―..hope gives us the ability to face the possibility thatimportant matters of life might turn out badly.‖ (181)Impacts our relationship with God and with other people:Frees us from anxiety for the ―victory has already been won.‖Opens us to the needs and sufferings of others..Virtue of Love (181)Faith and hope are not needed in heaven; but, ―the love of God, in contrast, will alwaysbe present in heaven for it is an inexhaustible source of pure self-giving and otherreceivingaction.‖ (181)Modern Misunderstanding of ―love‖Worldly loves are not in se bad but limited. For true love is ―life-giving andtransformative,‖ in its ―power.‖ (181)Such worldly loves cannot be ―self-sustained and self-sufficient‖; they becomedeceptive when they seek to be complete in themselves—sexual love devolvesinto lust when ―a person ignores the fullness of a loving relationship and putsphysical desire at the center.‖Even romantic love proves closer to Christian virtuous love in being otherdirected;but it can be too focused on seeking romantic moments alone—and notbe directed to others. God‘s love is bountiful and human love in relationship withGod in Christ ―naturally expands to include others.‖ (182)Note: Miller argues that 1 Cor. 13 often read at weddings is more accurately realized inself-giving love in communio—―love in a community of faith, where the individual giftsand talents of each are given to serve the good of all.‖ (182)―In short, God‘s love is better represented, not by the wedding, but by the weddingbanquet, where the poor and outcaste are invited in, where we are invited into an everwideningbounty of God‘s hospitality (Luke 14:15-24).‖ (182)II. Divine Action, Human Freedom and Fulfillment (182)What of human freedom?Miller notes that ―the theological virtues raise difficult philosophical questions.‖ (182)1. Does God—who gives us these dispositions—―make us act in accord with thosegifts?‖ (182)2. Do these virtues undermine and discount human choice and action?Fundamental Moral Theology Page 28 of 54Class Notes – Father Michael Seger

How God operates in CreationThe issue: ―We need to understand how grace—so attractive, effective, and powerful—influences us to live a better life without destroying an essential part of what makes ushuman, our free will.‖ (182)Miller issues a disclaimer—a highly complex explanation—but urges patience andattention (182)Miller argues that ―the relationship between God‘s grace and human freedom is at theheart of the Christian moral life.‖ (182, 183 top)First—what is the relationship of God‘s power to our own? (183)Miller says that this relationship is ―best seen in our ability to freely choose something.‖(183)Miller lays out four options (183) of divine power and human freedom. Each option ismade up of two propositions—logic dictates that one of these options must be true.Reasoning ProcessFirst—we must define our term of ―freedom‖. Miller notes that we tend to be sloppy andindiscriminate –he will use a philosophical definition:―A person is ‗free‘ only when he or she is able to both choose and initiate what is chosenwithout any external influence or coercion.‖ (emphasis added, 183)Three Caveats:Note—1. ―this does not mean the person must have the power to complete the task in orderto be free.2. Nor does it mean that we are solitary and have not been formed within acommunity; we all become persons within a social structure and our actions bothinfluence and are influenced by others.‖3. Nor does it mean that a free person must be able to things her o she is notphysically or intellectually able to do (such as levitation or speaking Swahili ifnever before studying the language), or things that are logically impossible to do(such as becoming a cat). Such actions have no bearing on the liberty of humanfreedom.‖ (1873)Is the choice non-coerced, unbiased and undetermined? Is it chosen simply ―because heor she wanted to make it?‖ (184) Then it is free.Secondly—we must define ―all powerful‖ ―ability to do anything I want to do—baringa logical impossibility‖ (184). This applies to Almighty God, but not a human person.[Recall: we are dealing with a theological issue—a mystery of our faith—even though weproceed philosophically]Fundamental Moral Theology Page 29 of 54Class Notes – Father Michael Seger

Miller goes on to examine the propositions of each of the four (4) options—whether theycan be deemed ―true‖ or not—if not, then that option implodes. (184)One: God is not absolutely powerful‖Miller says not acceptable—Scripture and Thomistic theology—indeed, the broadtheological tradition—argues otherwise. Is God the ground of human choice—yes, in thatGod gives freedom as a capacity—an ontological potential qua human being. Twosources: Scripture and Thomas AquinasTwo: Human are not free (185)Two reasons argue against our accepting this proposition:1. First—―We know we are free, in part, because everyone feels that his or herchoices are free…the intuition is so universal and strong—we should not readilyaccept this proposition. Note—Miller admits that this ―feeling‖ is not a provenargument, but notes both the universality and intuitive element—even ardentdeterminists begrudgingly admit that this intuition is strong. (185)2. Second—―The Bible also makes it clear that we are responsible for our choices,for our condemnation or reward depend upon the freedom of the will.‖ (185)So. Miller, logically, rejects three of four options—God is almighty and the humanperson is free.Still a challenge, however—look to St. Thomas AquinasTheory of ―causes‖Two types of ―cause‖ confront us: Both Dependent upon a Prior Agent1. Instrumental cause—that is the ostensible origin of the phenomenon (hammerhitting a nail into a wooden plank)a. Act only because an agent makes them act (hammer driving a nail into awood plank)b. Act could not do otherwise, given the carpenter‘s will—so it is not a freecausec. Completely dependent upon a prior cause –the will of the carpenter whohas the power to act (this capacity is key to this discussion, obviously)2. Secondary cause—are real causes because even though the ―instrumental cause‖may be prior, they are the real cause (a general ordering artillery fire)a. Contingently dependent on the prior cause—the general orders anartilleryman that has within him the power to act –he can refuse the order(cf. Nuremberg Trial after WWII)b. Note: human beings are secondary causes—we can truly cause with ourfree will although we receive our power to act from Godc. Secondary cause still bears the marks of ―a certain level of dependence‖(186)Fundamental Moral Theology Page 30 of 54Class Notes – Father Michael Seger

Miller draws his conclusions using Thomas’ analysis of causes (186)FIRST: We must understand freedom from God’s point of view—not mere license but,Miller argues, God ―believes true freedom means having the power to do what fulfills usas human beings.‖ (186)Human freedom means ―that we are able to attain the fulfillment that God hasplanned for us thus makes us more human, more virtuous, more godlike‖ (187,top)―If God directs us to fulfill our purpose in life, to become better more fullyhuman, God‘s influence, albeit powerful and directive, does not destroy ourfreedom to choose what God wills for us to choose. God creates us as beings thatare fulfilled through our freedom.‖ (187)God makes the acting person be –this being is the ability to do otherwise—we arenot wind-up toys merely bumping into objects in the path undetermined by theplayer—God creates the human person ―to be wholly, including being able to dootherwise than as he actually does‖ (quoting James Ross in Miller, 187)SECOND—human freedomAs humans we see freedom typically: ―as long as that person is not forced to dosomething by an external force, then that person is free.‖ (187)Aquinas would agree—―if any person is forced by an external cause to dosomething he or she does not wish to do, then that person is not responsible forthat action.‖ (187)But, something can be voluntary and still be caused by ―an outside agent.‖Because, Aquinas argues, ―it is not necessary to the notion of freedom that everyinternal impulse be the first cause of every choice.‖ (187)Miller illustrates the natural causation of a beings essence as made by God—whois the cause of a human person‘s being. (Rock, landslide, violent dislodging butGod makes the rock heavy so its falling motion is caused by both the violentthrowing and by its nature as heavy when tossed into the air or tumbling down ahillside)Miller‘s point—God makes the human person as made to be ―naturally drawn tothe good, the beautiful and the true.‖Nothing can interfere with the internal will of a human person—―can move thewill from within.‖ (188)He amplifies: ―The only agent that can cause a movement of the will, withoutviolence, is that which causes an intrinsic principle of this movement and such aprinciple is the very power of the will. Now , this agent is God, who alonecreates a soul…Therefore, God alone can move the will, in the fashion of anagent, without violence.‘ (Quoting Saint Thomas, Miller 188)THIRD ―God‘s power ensure that we are free because God wills us to be free. God, asthe creator of freedom and our very nature, determines not only what God wants tohappen, but also that those thing happen in that manner he wills them to happen—necessarily or freely.‖ (188, 189)Fundamental Moral Theology Page 31 of 54Class Notes – Father Michael Seger

The human person reflects in being created as Imago Dei the creativity andfreedom of God—we are free because God wills our freedom, creativity etc.Indeed, our human free will reflects upon the Mystery of God as free (189)Human freedom is a revelation of God‘ creative freedom –―The creative act isthere immediately in my freedom. My freedom is, so to say, a window of God‘screating …In human freedom we have the nearest thing to a direct look at thecreative act of God (apart, says the Christian, from Christ himself who is the actof God).‖ (Herbert McCabe, quoted in Miller, 189, emphasis added)Human freedom directly willed by God—paradoxically, ―more directly caused byGod than any other earthly thing, and yet remains the most free of all earthlyactivities, for when we act we share in God‘s creative freedom.‖ (190)Real FreedomGod guarantees human freedom—human freedom is never independent of itstranscendent Creator—the loving will of God.Aquinas argues that it is ―wrong to think that a person must be a first cause to bethe real cause of his or her own movement.‖ (190)We are free not in spite of God‘s great power—but because of God‘s great powerGod guarantees human freedom ―by being actively and immediately involved inall causes as the creator of all things, the first cause that makes secondary cases befree, and the transcendent being who insures that humans have the power tochoose freely.‖ (190)―God ordains our freedom, determines what we choose, and guarantees our libertybecause we are made free creatures with the inherent power to choose.‖ (190)III. God’ Gift o Grace (190)Does God act in creation?1. We face the Deist position—God creates and steps back to let the universe run onits own course2. Or does God get involved? –what is the extent of this involvement? Whatmethod?Christians know via Almighty God‘s incarnation and death and resurrection that God isinvolved in human history—creating salvation history—the Paschal Mystery says God issalvifically involved.Answering prayers with miracles at timesGrace Defined:Miller calls this ―stepping in,‖ when God gets involved, making us or situation better,―grace‖. (191)―Grace is the love and life of God, freely shared with us for our well-being.Grace is the reason why we are alive, for our life itself is a grace. Grace is alsodivine help, which transforms our lives and motivates us to act in godlike ways,loving, encouraging, and forgiving others.‖ (191)Fundamental Moral Theology Page 32 of 54Class Notes – Father Michael Seger

Grace in Developing Natural GiftsGrace helps us develop our natural gifts to achieve fulfillment—it takes know-how anddiscipline (192) (Miller uses The Natural as film/book example—need a coach todiscipline to fulfill one‘s potential )One needs to be aware of the whole game—the big picture: others.Grace carries us farther than our natural abilities (all too easy at times) can carryus.Grace gives us the ―extra push‖Grace helps to perfect our natural talents.Miller issues five caveats, however, to the ―The Natural‖‖ analogy(1) NOTE: graces are not earned—we cannot demand of God grace. Grace is freely andlovingly given by God to help us love in a supernatural way, for instance.We don‘t ―get it right naturally‖ and the God comes to add the ―icing on thecake.‖―We do not work ourselves out of disorder though fear of punishment and a bit ofdivinely inspired discipline.‖ (192)Quotes St. Paul—it is a profound mystery of our faith—―God‘s grace iscompletely unearned and totally free. He explains that if God‘s grace was earnedit would not be grace, but payment for a deed done.‖ (Eph, 2:8-10 and Gal 2:16)(192)In short—―there is not human explanation for why God gives as much as Goddoes.‖ (193)(2) NOTE: (related to #1) we cannot work independent of God‘s action and God‘s actionis not something added on top of what we do. (193)‖As the creator, therefore, none ofGods‘ actions in our lives are coercive because God causes us to act from within.Miller notes that ―even more problematic is the suggestion that God‘s actions inour lives is limited to certain actions that transform (or raise up) our natural powerto supernatural powers).‖Grace ―is grace‖ –whether in the natural world—our earthly life—or whethergrace helps direct us to our supernatural end.‖ (193)(3) NOTE. ―What is natural to us is not static but develops in relationship to others andto our efforts. We are always in the process of coming to be.Miller hits upon human development—naturally and supernaturally—takes placein relationships—never in isolation.(4) NOTE. The coach‘s influence in The Natural is not merely external—the analogymust be reworked to speak to God‘s grace transforming the interior realm—the internalworkings of God‘s grace cultivating our human freedom (itself a gracious gift).This transformation crates a second nature—the realm of theological virtue—which ―shares in the divine nature.‖ (194)This second nature ―provides the possibility of unity with God through areconciliation=. God‘s grace has given the Natural the capacity not only to lovewhat he can do while he is playing the game, but also to truly love the game.God, as the creator of the Natural‘s talents, also offer the grace of redemption,that is God‘s own self-offering.‖ (194)Fundamental Moral Theology Page 33 of 54Class Notes – Father Michael Seger

Love directs the talents and their development outward—to the glory of God andthe well-being of others in charity.(5) NOTE: Miller rephrases the problem of The Natural-―he does not love doing what heis created to do.‖ (194)One cannot be narrow and self-serving—what is the effect on others, the world?To learn to ―love the game‖ opens the way to developing one‘s natural talents—beyond oneself—to the good of the other—seeing the acts of the ―game‖—life—as beautiful in themselves rather than as self-directed means to my ends. (love ofvirtue—the good—for itself)The Impact of Sin—moving beyond the Analogy (195, bottom)We do not earn giftsGifts vary from person to personAll gifts are capacities to help—―to contribute to our human community and sharethe good of human life.‖ (195)Selfishness and Sin, however, limit our ―own freedom and fulfillment.‖KEY—―We are liable to narrow what we are able to see as freedom and thehuman good Such sin as narrow vision leads us to harm and do evil to others inthe name of our good.‖ (195)Garden of Eden—the narrowing of Adam and Eve‘s vision—the making their ―own‖what is a gift—grace—from Almighty God. Putting aside God‘s will for their authentichappiness in union with Him, they settle for turning inward—self-centered, the center ofthe moral universe (modern blind autonomy). [―…you will be like God..‖—theprimordial lie]CONCLUSIONMiller recaps the theological virtues and their definition—or descriptionMiller repeats his point that the theological virtues are not external (―on top‖), buta transformation of our very nature, our inner capacity of freedom. Miller opensthe door to the next essay by Mattison on specific virtues—a habitus shaping ourfreedom.Miller closes refuting the ―straw man‖ argument against religion as robbing oneof freedom and inciting murderous actions by rightly observing: ―I have shownthat God‘s power is the source of our freedom to act toward and be fulfilled inwhat is good for us. Insofar, as faith is used to oppress other and to underminehuman dignity, it is disordered faith—not ordered by the grace that make fulfilledand free.‖ (emphasis added,197)Fundamental Moral Theology Page 34 of 54Class Notes – Father Michael Seger

Dana Dillon and David McCarthy – ―Natural Law, Law, and Freedom‖pp. 153 - 176IntroductionLaw, Freedom and Natural LawA crucial point of analysis in fundamental moral theology is the relationshipbetween ―law‖ and ―freedom‖.To be a moral agent, after all, one must be free—but what boundaries shape thisfreedom?Dillon and McCarthy offer an analogy to studying music—mastering the piano,for instance: ―Musical performance offers an interesting example of the interplayof an established order and freedom, natural capacities and discipline, and rotelearning and creativity.‖ (153)Note: the ―interplay of an established order and freedom‖—this interplay is the moral lifewhere one freely responds to the established order (natural law) in a creative way. Recallour speaking of the need for improvisation—―reading the signs of the times‖—of theGospel message.―Who are we as Human Beings?‖Our authors address the fundamental anthropology questions: ―who are we ashuman beings? What is human nature‖ What are human beings for?‖ (153)Human fulfillment (Cloutier) builds itself on the realistic assessment of Who weare.Natural Law—two interwoven dimensions1. The natural human impulse to ask questions about the order and purposeof the world (153)(1) The questions we ask are innate to being a human person.(2) We have the capacity of both intellect and free will—andcreativity—which spark the question in the first place2. The parameters and obligations—and creative ―jump start‖ in our basichuman inclinations –how to realize them to achieve human fulfillment incommunity before God?(1) Exploring and creatively engaging these human inclinations fallsto our more basic capacities of reason—intellect and free willquestioning ―the order and purpose of the world.‖Fundamental Moral Theology Page 35 of 54Class Notes – Father Michael Seger

I. Why Natural Lawpp. 154 – 158Three Major Convictions about the WorldNatural law reasoning follows the impulse by ―confidence in these three basicconvictions:‖1. The world has a certain order to it2. Human beings can recognize the ordering of the world3. The order of the world is a good thing and should be maintained. (154)So, human nature matters when we‘re thinking of human actions.Open to all thinking persons—regardless of faith beliefsBottom line: ―Natural law, at its most basic level, is the impulse to give anaccount of the world and our place in it, and the belief that such an account willindicate the sorts of actions that might or might not lead to our flourishing.‖ (154)(Note: such a system of reasoning calls into question any assertion of a ―raw autonomy,‖or unbridled choice of the individual—freedom has its guideposts in the ―order of things,‖and reason can engage this inquiry. Cf. the Garden of Eden—failure to engage the moral―order of things‖)For a Christian, God is the source of this order (cf. Joseph Grcic‘s definition in the classnotes).Creation and God’s Plan for Our Good and our SalvationChristian scriptures reaffirm and deepen the sense that ―Nature is not simplynature, but is creation. The order of things is the work of God, and it is good.‖(155)The same God is the God who becomes flesh in Jesus—the God revealed ―in hislife, death, and resurrection is the same God who made the universe.‖―The God that Jesus reveals is the same God whose providence guides theuniverse.‖―Christians see continuity between God‘s saving action in Christ, God‘s savingaction in history of Israel, and God‘s action in the world more generally.‖ (155)Exitus et reditus Principle―God sets every creature on its course, giving each a nature and a purpose andcertain inward principles that move it to its goal.‖ (155)Note, the key is the doctrine of Divine Providence—the God whom Jesus revealsas noting even the sparrow‘s flight.Note the ―inward principles‖—the internal gyroscope, if your will, that sparks allmovement—and shapes the progress and growth. Perhaps the ancients‘ notion ofsoul.Dillon and McCarthy visit the notions of eternal law (see class notes) (156)Fundamental Moral Theology Page 36 of 54Class Notes – Father Michael Seger

Rational Insight into Human Inclinations―Natural‖ always means ―designed by God‖—and ―human beings, as rationalcreatures, participate in the eternal law not only through their natural inclinationsbut also through their knowledge and their understanding of God‘s order and ourGod-given purposes.‖ (156)―Law‖—―an ordinance of reason for the common good, made by one who hascare of he community and promulgated. If the natural law is ―law‖ in this sense,then it is promulgated by God into the minds and hearts of all human kind.‖ (156)Danger—we need to point out the danger that can infect and distort natural lawreasoning—viz. of self-serving ideology—―this is the way it is (i.e. racism, suppressionof women‘s rights), so this is in our ―minds and hearts,‖ so—evidentially—it must beGod‘s plan.‖ Obviously, Dillon and McCarthy would not hold this—but natural lawreasoning and conclusions can be manipulated.Natural Law—ordering from within human natureThe nature of the human being ―bears on us from within rather than without.‖What are the basics for human fulfillment? ―Natural law seeks to identify thedepths of what it means to be human, in order to offer insight and guidance forhuman actions in accord with who we are at our deepest.‖ (157)So, Dillon and McCarthy argue that natural law does not act as an exteriorrestraint on human freedom; rather, it expresses our depth.Language and VirtueImportantly, this dynamic of natural law reasoning happens in a linguistictradition—a community that is self-directed (of interpretation and action).Key: ―The heart of natural law is virtue, our acquisition of habits that give form toour inclinations to the good and good for us.‖ (157)The demands of being a member of the human race –often the source of humanrights. (origin of the intuition—―that‘s inhuman.‖)McCabe again—we have both superficial desires and profound, non-personalgreat desires. (Recall, David Cloutier—human purpose for actions and profoundpurpose that forms the True North of one‘s striving of becoming.)Your instructor calls this form of virtue formation pedagogy of desire—theseinclinations (desires) need to be tutored (thus ―pedagogy‖). All of ethics in thevirtue ethic tradition is—when the smoke clears—about training our inclinations,our passions to ―respond rightly‖ to the experience of value.Interrogating our Desire—within a community of interpretation and actionKey—this desire is not merely personal, individualistic—what we desire ―is not selfevidentnor the mere preference of individuals.‖ (158)Only through investigation of what it means to be human can each of uscome to a genuine sense of our desires and of how our actions succeed or failin moving us toward them. This investigation is necessarily a sharedFundamental Moral Theology Page 37 of 54Class Notes – Father Michael Seger

endeavor, a conversation shared over time with Christians and non-Christians, encompassing voices from many different times and cultures.The tradition of natural law is this investigation. (158)Note: see class notes for notion of ―tradition‖ in the Catholic tradition.II. Natural Law and Human Fulfillmentpp. 158 – 161Inclinations to the GoodWe tackle a synthesis of David Cloutier treatment of ―human fulfillment‖ and ourauthors‘ work—how does natural law shape our actions, our purpose and ouridentity empowering us to achieve human fulfillmentKey: ―The Catholic tradition of natural law presupposes that we human beings areinclined by nature to the good that fulfills us.‖ (158)Pinckaers and Blessed John XXIII both argue from natural law. The Pope‘s greatencyclical Peace on Earth (1963) assumes human rights and duties predicated onnatural law.Key: modern Catholic thought argues that realizing basic human inclinations,seeking authentic human development, is a natural right of each person—and thatgovernments cannot interfere or fail to encourage this fundamental dimension ofour personhood—made in God‘s image, recall.Natural Inclinations—the link between Human Nature and Human FlourishingNote Well: Dillon and McCarthy use Servais Pinckaers, O.P.‘s discussion—flowing fromSt. Thomas Aquinas.1. The first natural inclination is ―the inclinations for the good… the spontaneousattraction and taste for the good, as well as a repulsion from evil, or moreprecisely an attraction and repulsion according to our perception of how thingsare, according to our reason and our conscience.‖ (158, 59) [―do good, avoidevil‖]2. The second inclination is ―the inclination to preserve being.‖ Said simply, tokeep alive (justified self-defense, intelligent life-style choices etc.)3. The third inclination is to marry and to procreate—and, to care for and educatethe children. Note-this is a social inclination: ―our sexual inclinations and desiresare not merely biological instincts, but are also social instincts, andinterpersonally meaningful by their nature. Though our intelligence and freedom,our sexuality is directed to interpersonal and social fulfillment.‖ (159)4. The fourth inclination ―is the inclination to know the truth which is proper to ournatural unity of body and spirit.‖ Seeking the good demands we know the truth.―There is science, understood as the capacity to study and direct one‘s actions,and also wisdom, which draws together knowledge and experience into a unifiedview of life and action.‖ (160)5. The fifth inclination is to form social community. We face the tension betweenpersonal rights evolving into narcissistic individualism and the real ―constraintsFundamental Moral Theology Page 38 of 54Class Notes – Father Michael Seger

6.of social life.‖ (i.e. military duty, taxes, lawful rights and restraints, justice andcharity for the poor and the marginalized-social sin and committing oneself andthe community to overcoming social concupiscence.III. The Law of Reasonpp. 161 -168God comes into the pictureIs ―natural law‖ rational? Some philosophers argue it lacks the rational certitude ofmathematic or the other natural sciences. Dillon and McCarthy beg to differ, offering anargument that natural law is ―a rational and coherent picture of human reasoning within atheological conception of human life.‖ (161)(1) Nature as God’s Creation (161)The key is understanding the presupposition expressed in the phrase ―within atheological context‖. Recall that nature is fundamentally creation, and,Almighty God is the Creator.St. Paul ―highlights‖ the idea that Scripture and nature have the same source andend. Why? St. Paul notes in Romans 2 that Gentiles know the laws of good andevil even without the Law of Moses.Basically, the intelligibility of creation allows philosopher Jean Porter to arguethat ―All authentic orders of existence, together with the order of the universetaken as a whole, are grounded in the eternal law of God, which can be seen fromone perspective as the creative and providential wisdom of God, and from anotherperspective as God‘s will for the existence and preservation of the created order.‖(162)Natural law not a big book—but a shared capacity, ―a general structure of humanembodiment , and a common end to which various peoples are moving from andtoward and which all more or less and in different ways, instantiate in our lawsand customs . Natural law is the highest law of human life.‖ (quoting RussellHittinger, 163)Natural law theory unifies thought around the ―goodness of Creation‖A mark of coherence is a theory’s ability to rationally account for variouselements in its purview—it offers a ―big picture‖ for all the puzzle pieces on thetop of the table.―God-given purposes for human life‖ sheds light upon ancient Greek thought aswell as presuppositions of modern scientists. As early as c. 140, Gratian in hisDecretum argued that whatever contradicts divine will or canonical scripturesmust also contradict natural law. (163)Nature is ―alive with the presence of the trinitarian God,‖ creating and sustaining.Genesis---argues that creation is good, ―that human beings are created forcommunity with others and union with God, and that our relationship to God asGod‘s image gives us a distinct calling and relationship to the earth.‖ (164)Fundamental Moral Theology Page 39 of 54Class Notes – Father Michael Seger

(2) Human Reasoning (164)Dillon and McCarthy discuss the ambiguity of the term ―natural,‖ citing bothRomantic and Scientific contexts and how each perspective treats the term―natural‖. For example, science looks to natural as the immutable laws ofthermo-dynamics; note behavioral psychology and its assault on human freedom.In Catholic thought—―our rational nature is of a piece with our freedom‖ (164).We understand natural law within the context of ―our powers of reasoning andour freedom‖—both fundamental to our nature—to human fulfillment and toresponding to God as the divine image.‖ (164-165)Human persons participate in their becoming who they are (Cloutier, virtue);rather, than driven by blind instinct. (165)Freedom is not untethered, however; ―we cooperate with God in our ―selfcreation‖through the use of our reason and the promulgation of law.‖Natural law is not invariant law of gravity or merely positive law that can berewritten.A natural ordering of the good.Importantly, natural law is the inclination to the good, ―more properly natural lawis an ordering of reason: to do good and to avoid evil and to avoid contradictionsin our reasoning about our good-seeking. If the law of animal nature works oninstinct, the law in us by nature works on our capacity to order the good.But, natural law is not some carved-in-stone blueprint―However, part of this ordering by God is that the very ordering is ―underdetermined.‖ We are designed to respond freely to what is good to order ourcommon life—in our place and time—to what is purposeful and good.‖ (165)Key—we are creative and historical—the obligation to realize the purposeful andthe good confronts every age—and we must respond with flexibility and trustingimprovisation. Recall, the Holy Spirit is with us.Law in Society—an expression of Natural LawWe are, after, all, ―bound by time, history, culture and tradition,‖ so how do werealize the authentic common good that promotes genuine human flourishing asGod wills?Even if we were on a deserted island—laws would be necessary. (Recall,William Golding‘s novel, The Lord of the Flies. And the TV show ―Lost‖)Natural law would ―kick in‖ and we would begin the process of reasonablyseeking the good—the common goodWe would seek how to participate in God‘s life as rational and free humanpersons.This changing context explains why the Church and her theologians critiquelaws—do these civil laws respect the more fundamental natural law? (166)Fundamental Moral Theology Page 40 of 54Class Notes – Father Michael Seger

The ―Texture‖ of Human Reason—Wrecking Ball Debate?A challenge—what is the nature and texture of ―human reason‖? Catholictradition argues that ―Human reason is purposeful, good-directed, andparticipatory (in relation to God) in our very human –and historical andembodied—way.‖ (166)Dillon and McCarthy rightly note that to many modern thinkers, however, ―reasonis conceived as free-standing and disengaged from our fulfillment as humanbeings.‖ (166) [note: see here Kant and modern autonomy so valued in Americanintellectual life]Freedom is utterly disengaged ―from our fulfillment as human beings‖ (166). So,arguing a radical autonomy squelches any discussion of an inherent ethicalmeaning of human inclinations or freedom attracted to the good of the humanperson.Utilitarian calculus and Kantian strict obedience to both duty and to ethicalprinciples fill the vacuum left by the death of natural law reasoning. Logiceclipses love.This difference in ―texture‖ proves a major stumbling block for a modernappreciation of natural law reasoning.Dillon and McCarthy—referencing Jean Porter—note that, ironically, modernethical theories tend to be either too general to be effective or—the opposite—getso specific that they fail ―to secure wide agreement.‖ (167)Practical Reasoning –focusing on the goods of human life.Recall that as embodied persons—we think of our bodies as moving in time andspace—for instance, faith journey and our goals as destinations.—frustration isgoing nowhere. (167)Key point: ―our bodily social-historical nature is an essential part of how wethink.‖Dillon and McCarthy recapitulate Cloutier‘s notion of life as an art or craft ofbecoming a virtuous person. (167)What metaphor shapes your thinking of your life? Do you gain yardage or makean end run –is life a competition—viz. football images?Christian community offers an alternative metaphor—or images—through livingliturgy, contemplating and hearing proclaimed sacred scripture. What images areembedded and embodied in our everyday lives? These are the resource for ourthinking process. (168)See here the centrality for moral formation of living the Christian life—ofentering deeply into the practice, the craft, and the ―game‖.Fundamental Moral Theology Page 41 of 54Class Notes – Father Michael Seger

What ―is‖ natural law—four (4) points:1. The natural law tradition does not say that we can ―read‖ the natural law asthough it were written on the design of the world, although some have seen it thisway.2. Natural law names a capacity for reflecting upon and reasoning about the world.It has its basis in our free and rational nature and is a process by which we makejudgments about human customs, laws, and conventions.3. It is an ongoing conversation about human history and culture with a view to seehow these historical ―embodiments‖ either enhance or undermine ourunderstanding of the human being as created for community with God. [e.g.-howdoes natural law evaluate the Internet?]4. Natural law is participation in eternal law in the manner by which we are able toreason about our humanity. We do so, not from beyond or from God‘s point ofview, but in our place and time with a view to understanding our deepest desires,that is, by understand the demands (the law) of our membership in the humanrace. (168, emphasis added)—hence, human rights root themselves in natural law.IV. Law, Sin and Freedompp. 168 – 172Law—external and intrinsicAll human acts originate in the will and intellect of the person—each person is theprinciple of her or his actions.We move toward fulfillment of human life by our own actions, passions andhabits. (168, 69)―Sin‖ and ―vice‖ undermine ―our progress to our goal.‖ It is counter to what isauthentically good for us and also counter to God‘s loving Wisdom in Law. (169)―Badness‖ of a human act, according to St. Thomas, is its failure to conform to itsproper measure—―for Thomas, human action has two such proper measures:human reason and God‘s eternal law.‖ (169)The closest measure ―at hand‖ is human reason—judges how this act promotes orundermines authentic human flourishing—fulfillment—shaped by God‘s Wisdomrecognized and embraced in the process of natural law reasoning.―Set within a frame of human fulfillment, sin against God can be seen also toviolate our own good.‖ (169)The external law is God‘s commandments—helping us through grace.Sin models our character—―vice‖ becomes who I amCommitting sin is ―acting contrary to reason and to our true end in God,‖ andsuch actions dispose us ―to similar acts, and forms ourselves into person of vicerather than of virtue.‖Vice [habitual evil receptivity] undermines our capacity for fulfillment—it―undermines our receptivity and responsiveness to God.‖ (169)Fundamental Moral Theology Page 42 of 54Class Notes – Father Michael Seger

Kant again—he ―attempted to ground morality in the autonomy of the humanreason, with reason providing for self-legislation.‖ By autonomy one means thatfreedom is not drawn to the good (St. Thomas), but an impartial, blind,independent judge.Kant rejects natural inclinations and their being drawn to the good as ultimatelymisleading and prone to the irrational, leading to self-centered reasoning—biasedtoward individual or social desires. (cf. 170)Moral RelativismCritics of Kantian rationalism maintain that this ―impartial‖ freedom, however,leads us to a vision from nowhere. In fact, every person is historically situated—within a community of interpretation and action. Kant‘s impartiality is actually afiction—and a possible source of intolerance in the imposition of individual‘s willwith no ground for critique. Power becomes the key player. [Joseph Stalin‘ssupposed quip about the Pope‘s power—how many divisions does he command?]Relativism does, however, acknowledge some basic goods—but argues that whatthe realization of those goods (truth, compassion, etc.) looks like in the concrete istoo diverse—so the key ―value‖ is tolerance. It‘s all a matter of your perspective(postmodernism) (170). [What is compassion’s role in end-of-life care? Oneperson‘s compassion may support physician-assisted suicide or another person‘scompassion leads them to solidarity with the suffering person and expert painmanagement?]Freedom and Christian TraditionFor Christians, ―human life is not a neutral proposition; being created in God‘simage carries a purpose.‖ (170) (emphasis added)Union with God is our happiness—as intended by Divine Wisdom and God‘sdesign.Key—―our freedom is designed to move us toward that end. Our freedom andGod‘s law all work for that purpose…our freedom is an intrinsic principle throughwhich we move to the good, while God moves us to the good extrinsicallythrough law and through grace.‖ (170, 171)So, ―law and grace serve as training and support for our freedom, not asconstraints on it. Freedom is not a freedom of indifference, but a freedom forexcellence in our common good and in the multitude of good things and ways oflife.‖ (171, emphasis added) [cf. Servais Pinckaers, O.P.]Practice bounded by the Natural Shores of Human FreedomOur authors‘ return to the opening image—a piano student practicing to masterthe art of playing and experiencing growing freedom of creative engagement withthe goods of music.Human freedom is never ―in a vacuum, but is always both situated in somecontext and directed to some purpose.‖ (171) [freedom and reflection in thisintensive care unit—in this community of interpretation and action]―Rightly understood, freedom is always constituted in terms of who we are,including our particular gifts, and skills and training. The desire to be outside ofFundamental Moral Theology Page 43 of 54Class Notes – Father Michael Seger

these is a desire to be superhuman This modern notion actually takes us back toour first temptation, Adam and Eve‘s desire to become like gods. (Gen. 3:5). Thecontingencies of our own particularity do not make us less free; they are simplythe character of human freedom.‖ (171)Practice made Perfect—the Beautiful LifeThe more we practice Christian virtue, the more creative and free one becomeswithin the medium—just as the professional musician, the veteran jazz artist.The saint can improvise because the saint is a master.Our freedom reflects the image of God within us.Good acts participate in the good ―that moves us toward God when we act inaccord with reason and our human nature.‖ (172)Key: ―Freedom is not an end in itself, but is directed to our fulfillment as humanbeings, ultimately in communion with God.‖ Law and grace work within us tohelp us toward that goal. (172)Sin—Quicksand drawing us away from the Good—and Human FulfillmentMisdirected acts (i.e. sin), ironically, act as a ―limitation to our freedom.‖Allowing sin to metastasize into vice cripples our ability to do the good—our lensand will become distorted and drawn down, away from the light.―The more we sin, the less free we are to act in ways that draw us closer to God.Grace and law are two different means God uses to liberate us from our ownefforts to thwart our freedom.‖ (172)V. Law and Consciencepp. 172-175―Conscience is bound by truth.‖ Hearing God’s voice unimpededWhat is the relationship between law and conscience?Key—the freedom is freedom from constraint, oppressive laws, and socialcustoms (172)―Freedom of conscience, therefore, from a Christian point of view, is not freedomfrom God‘s law; rather it is freedom from human interference in order to chooseand move toward the good—an inclination that is carried within us.‖ (173)Dillon and McCarthy explicate the model of conscience as capacity, process andjudgment through St. Thomas‘ reflection. (cf. 173)Conscience is the interaction of freedom and natural law—the power of will andmoral truth meeting and both shaping character as well as responding to moralprinciples. (cf. 174)Fundamental Moral Theology Page 44 of 54Class Notes – Father Michael Seger

Truth and Virtue: shaping our conscienceConscience is shaped by theological virtues, as well—not merely an exercise ofintellect.Key: ―Conscience is bound by truth‖—like the shores acting as boundaries torushing waters, the good gives content to the experience of conscience, so that itrises to its true goal: ―freedom to do the particular good that will move us towardour greatest good and greatest happiness which is union with God.‖ (174)(Importantly, never forget that conscience must be informed and—in humility—reformed when it is in error and contrary to the authentic fulfillment incommunion with God.)Conscience is not in se infallible.Conscience as ProphetOften times, conscience reacts against evil in society—the spontaneous moment―This is wrong!‖―Conscience tends to be used in a moral appeal against cultural conventions, law,and authority. It becomes an active part of our moral language in times of crisis,and for this reason our day–to-day moral formation and decision making dependmore on words like ―honesty,‖ ―loyalty, ―courage,‖ ―justice,‖ and ―love.‖Conflicts among these profound moral virtues—primary moral terms (174)—pushus to form our conscience—to struggle with shaping and guiding our freedom.Conscience and LawConflict situations do not, however, necessarily mean that conscience is opposedto law. (174)Law‘s purpose is to protect values and to promote order, and ―to move us towardthe good.‖ Law is always a mentoring of our freedom—toward doing andrealizing the good. In the order of salvation, law is an act of love.Does the law direct us toward the good? If not, it‘s not an authentic law.Dillon and McCarthy dissect voluntarism and antinomianism—―two sides of thesame coin.‖ ―Voluntarism gives the will the power to legislate good and evil;antinomianism reacts against the assumption that law could do so.‖ (174)Key—―all creation is good, not neutral, by God’s design.‖ (175, top)―The human person is designed to know and to seek freely that good.Intrinsically, reason, through the act of conscience, works to direct us to thatgood. Extrinsically, God‘s law serves as an instruction and a guide to thatsame good. The two are designed to complement one another in drawing usto the good.‖ (175)Fundamental Moral Theology Page 45 of 54Class Notes – Father Michael Seger

VI. Law and Virtuepp. 175Structure and Order of Creation—God’s SymphonyDillon and McCarthy end by returning to eleven-year-old Abigail and her pianopractice.The analogy suggests that the design of creation by Almighty God—theCreator—is like the structures of pitch and rhythm that allow music to come tobirth.―We determine what we are to do in our distinctively human way, through ourcommon life and our shared history…our capacity for knowing and doing thegood is rooted in how we learn to see ourselves and our world truthfully.‖ (175)We trust in ―the goodness of God‘s design, ―that ―we are ordered to ourfulfillment and our good through our freedom and free thinking. Natural law isthe order of human life through which we identify moral norms throughparticipating in God‘s order of creation.‖ (175)Virtues—Skill for fulfilling God’s WisdomWe can practice living well or poorly.Bad, sloppy habits at the piano keyboard, for instance, lead to dissonant andlimited musical experiences, thwarting both growth as a musician and deepeningof skill and accomplishment.Analogously, virtues are good habits that are skills to live well, and the ―freedomto move well toward our fulfillment.‖ We may, however, ―reinforce bad habits(vices) of sinful living and fail to develop the freedom to move well toward ourfulfillment.‖ (175) We can be trapped at ―spiritual chopsticks‖Vices thwart spiritual growth in holiness—and eclipse or—at the least—castshadows along the way toward communion with God.Natural law undergirding virtue assumes ―an order and design to creation that,with God‘s help, we can learn, practice and be shaped by, to become virtuosos ofthe moral life.‖ (175)Fundamental Moral Theology Page 46 of 54Class Notes – Father Michael Seger

William C. Mattison, III ―Moral Virtue, the Grace of God, andDiscipleship‖pp. 198 – 215IntroductionMattison‘s essay ends the middle section of Gathered. This section focuses onbasic convictions and language surrounding Christian morality.He speaks of moral theology—―Moral theology has traditionally explored howpeople act in the world (―moral‖) in the context of their faith in God (―theology‖)This volume purposely examines morality in the context of Christian faith.‖ (198)Does a Christian person live in the world differently? Mattison observes ―..a lifeof discipleship is not simply about performing certain types of actions,. It is avocation; a transformation of one‘s very self.‖(198)So, the emphasis is on the character of the disciple—Christian acts come forthfrom a disciples formed in Christ.The primary question―The primary question for this chapter is how does, discipleship, a life offollowing Jesus, transform, not only who we are but also how we act in thisworld?‖ (198)Mattison turns to the ―ancient notion of virtue—to answer this question.‖He will focus more upon the moral virtues –prudence, justice, temperance andfortitude, less than on the theological virtues, faith, hope and love.I. Defining Habits and Distinguishing Virtuespp. 199 – 201Virtue is a Habit, not a ―one-shot deal‖―A habit is an abiding disposition that inclines one to exercise a specific capacityin a certain manner. It is a change of what one is, with a resulting change in whatone does.‖ (199) (cf. Catechism, #‘s 1804-1811)By ―capacity‖ one means basic human ability—to eat, to have sex, to makedecisions.A ―virtue‖ becomes interwoven or even more, a virtue becomes a part—likecreating pewter from lead and tin—of one‘s character –a new person, shapinghow one sees the world, interprets the world and, importantly, responds to theworld.Fundamental Moral Theology Page 47 of 54Class Notes – Father Michael Seger

Habit—an enduring realityThree characteristics of virtue or habit. :1. A person with a virtue or habit can be relied upon to ―consistently act inconformity with the habit.‖ (199)2. A person with a virtue or habit spontaneously acts out of this virtue—―it feels like―a second nature‖ or ―natural‖ to act in conformity with that habit. Nodissonance—a ―no-brainer‖. This term ―second nature‖ may be found in bothAristotle and St. Thomas Aquinas who is deeply influenced by Aristotle‘swritings on ethics.3. A person with virtue or habit is concerned with internal dispositions, particularlyintentions ―In other words, a habit not only inclines a person to do certain sorts ofacts but also to do them in a certain way, and for particular reasons.‖ (200) [i.e.for the love of God, celebrating love of neighbor or seeing Christ in the poorest,abandoned dying person—Mother Teresa]The term ―virtue‖ applies in general.Mattison wants to make sure we understand that virtuous living can be realizedand expressive of various belief systems.The key is that ―A virtuous person not only consistently and automaticallyperforms good actions, but also does so for the right reason.‖ (200)Note this ―right reason‖ requires a philosophy of the good—and this philosophicalvision can come from a secular humanist, Buddhist, Muslim etc. [Instructor’saside: The key is Christian virtues, originating in Christian philosophy of thegood, grounding discipleship in Christ. (cf. class notes)].A virtue ―is named for the sort of activity it does well.‖ (200)Two categories of ―doing well‖—(1) theological and (2) moral or ―in the world‖Each virtue has a particular ―object‖—its own sort of activity. (200)1. Theological: We can ―do‖ faith, hope and charity ―well‖—the theologicalvirtues ―In sum, the theological virtues concern God directly (object).They are obtained by grace or infused, and concern our ultimate destinywith God.‖ (201) note the need to obtain grace and infusion in andthrough the Holy Spirit.2. Moral : Our focus is on the virtues that ―concern ‗inner-worldly‘ activitiessuch as eating, drinking, engaging in sexual relations, distributing goods,making practical decisions, and facing difficulties. (201)We call these the cardinal virtues—the four general areas of virtuous living. Notethere are a vast number of virtues—but these are the four that act as the ―hinge‖(L. cardo ―hinge‖) for all the other virtues. They are prudence, justice, fortitudeand temperance.The ―objects‖ of cardinal virtues are inner-worldly activities—rather than God asin the theological virtues of faith, hope and love.Fundamental Moral Theology Page 48 of 54Class Notes – Father Michael Seger

II. Naming and Defining the Four Cardinal Virtuespp. 201 – 203Four Cardinal VirtuesJusticeOur lives are interdependent, so living a good life entails good relationships withother people.Good living requires ―good actions in our interactions and relationship withothers.‖ (202)Justice means giving the other his or her---and their (society)—their due.Think distribution of resources, law courts, and equality under the law and soforth.The ―object‖ is inter-social actions from the personal, family to the nation andworld—and creation.Temperance―Bodily desire‖ stands central to our embodied beings—we are sensuous beings.How well-ordered are these desires?Temperance has as its ―object‖ the sensuous desires of the human person—eating,drinking, sexual activity, sports etc.FortitudeFacing difficulties comes with living in the world. ―Fortitude is the cardinal virtuethat enables us to face difficulty well.‖We think of courage and bravery –soldiers on a battlefield, firefighters, lawenforcementofficers, seriously ill persons—―getting the job done‖ instead ofbacking off. (202)PrudenceDifficult to ―nail down,‖ but obvious when its not part of a person‘s character!―Prudence is the virtue of doing practical decision making well.‖ (203, emphasisadded)―Prudence‖ is not to be confused with being cautious and wary all the time—afraid and in constant moral paralysis. But caution, however, may be prudent attimes.A prudent person is ―one who acts prudently; when one accurately sizes up thesituation at hand and makes good practical decisions.‖Prudence helps one size up the reality that calls for justice, temperance orfortitude;—prudence ―is particularly important because it is required for theexercise of the other cardinal virtues. One may desire to drink moderately, butwithout an accurate grasp of what constitutes moderate drinking, one cannoteffect that desire‖—viz. the desire to drink moderately as a rule. (cf. 203)Examples:o Is this charity honestly run? Thus affecting the quality of charity and loveof neighbor. Without prudence, charitable donations may be doing nothingbut funding an inept organization at best—or a scam, at worst.Fundamental Moral Theology Page 49 of 54Class Notes – Father Michael Seger

o How generous can one be with time and treasures with four children—twoin college and one in Catholic high school? Prudence grounds the moralreflection in reality—―the prudent person uses good sense she is capableof to choose well concerning all activities in this world.‖ (203, emphasisadded)III. Cardinal Virtues as the Path to the Good Life in This Worldpp 202 – 206The Path to Good LifeChallenge—to argue that the cardinal virtues ―may rightly be called to the path tothe good life in this world.‖ (203)Someone may say these virtues are helpful, but can we really argue that they arethe ―hinge‖ (cardo) ―of a good life in this world‖?Historically, the cardinal virtues are consistently ―center stage‖Mattison‘s first argument is from the classic quality of these virtues—from Platoand Aristotle, through the Jewish scriptural tradition and into Christian thinking(204)Look to natural law to account for this consistency—hence the interlockingquality of Cloutier, Dillon and McCarthy‘s essays.All rational people encounter life-situations demanding these virtues, so theirreasonableness lies open to all reasonable persons—such universality is axiomaticto natural law reasoning. (204)What if we disagree about ―right‖ and ―wrong‖?All voices in the Western tradition—and surely in the Eastern tradition—do not,however, exhibit undivided solidarity in what is morally right and wrong.We could look to Aristotle‘s solution—the mean (mathematically, speaking). Isthe ―mean‖—the middle between to extremes a good model to referee thisquestion? (204) Example, establishing the mean of chastity between extremes ofpromiscuity and prudishness.At first blush—maybe—but in the end we still must ask what comprises―promiscuous‖ behavior as distinguished from ―prudish‖ behavior vis a vis thevirtue of chastity. (205)When all the smoke clears, we end up having an all-too-formal structure –notidentical, surely, but suffering from Kant‘s problems.Look to the fundamental narratives of the community―What guards against a contentless morality is the reliance of the virtue approachon paradigmatic actions to exemplify each virtue.‖ (205)We look to virtue in warfare (prescinding from the justice of a particular conflict).Fundamental Moral Theology Page 50 of 54Class Notes – Father Michael Seger

Mattison keeps the discussion philosophical—but, we ask, what does theChristian story give as paradigmatic actions exemplifying the virtue oftemperance, for instance?Key Mattison brings us back to prudence—must ask, for instance, what is the useintended for the alcohol. What is the personal history of the user—body weight,age etc.? (cf. 205)Cannot escape pluralism.Mattison observes the extreme variety in visions of the good—in race relations,relationships between men and women,But, ―some differences seem incompatible with each other, and not so easilyexplained. Even though the activity is inner-worldly and in principle accessible tounaided human reason, ―the way things are‖ concerning that activity may becontested.‖ (206) [instructor’s note—think of female circumcision, enslaving ofprisoners of war, ethnic cleansing]Are men and women truly equal—―and how should that equality be instituted insociety?‖ (206)God as Creator—and God’s Relationship to HumanityKey—―There are many different explanations for these differences (suchas malice, ignorance, etc.), but another important cause is that one‘sunderstanding of ―the way things are‘ concerning inner-worldly activitiesis importantly shaped by one‘s beliefs about ―the way thing really are‖concerning God and God‘s relationship to humanity. In other words, whatone believes about God does indeed shape how one regards inner worldlyactivities and judges whether or not they are being done well.‖ (206Note—Mattison echoes the thought of Cloutier—and especially, Dillon and McCarthy,here.IV. Explaining the Infused Cardinal Virtuespp. 206 – 210What’s ―grace‖ got to do with it?How does on obtain a virtue? What is the efficient cause of this habit shapingone‘s character?o Repetitive, intentional action—practice makes perfect and reinforces andmakes ―second nature‖ a virtue or habit.o Overcoming a bad habit, or vice—must ―push through‖ initial resistance.(Note: folks can lose a virtue as well—grow stale and fall into the oppositevice. (cf. 206, 207)o Keep one‘s eye on the ―prize‖—how does this action ―contribute to humanflourishing‖? (207) (instructor‘s note—see the cognitive dimension ofintellect reinforcing and guiding will.)Fundamental Moral Theology Page 51 of 54Class Notes – Father Michael Seger

Our natural end ―purpose‖How does one understand ―human flourishing‖? Though our human reason:―People are able to understand, through the use of their reason, natural humanflourishing as it includes such things =like bodily health and the common good.Since it our created nature that flourishes here and we can understand this type offlourishing with our reason, such flourishing is called our ―nature end,‖ or goal.‖(207)―It is natural to us not in the sense that everyone achieves it, or even that everyonefully understands what constitutes natural flourishing, but rather in the sense thatit completes or perfects our created nature, and is accessible to our humanreasoning.‖ (207)Note: this understanding discerns objective values of human flourishing—not merelysubjective ―take‖ or even cultural perspective—thus, natural law.―Acquired‖ cardinal virtue vs. ―Infused‖ cardinal virtuesHuman work, failure and insight can help any reasonable person achieve---―acquire‖—moral virtues of prudence, justice, temperance and fortitude.What does grace allow? Embedded in a context of Christian faith anddiscipleship, these moral virtues can take on a depth and dimension—―formed bya Christian‘s call to union with God.‖ (209)God empowers the effort to realize temperance in, say, Lenten fasting.Mattison notes St. Maximilian Kolbe, Archbishop Oscar Romero and Dr. MartinLuther King, Jr. and their deepened virtue—infused with God‘s grace, God‘spresence. (cf. 209)Note only grace deepens fortitude into the witness of martyrdom.Three (3) Kinds of Virtues(1) Infused theological virtues. ―These concern God directly, and thus are obtainedonly with God‘s grace.(2) Acquired cardinal virtues. ―They concern inner-worldly activities. They areaccessible to unaided human reason and acquired by our own efforts. They directus toward human flourishing considered simply at the level of our created nature.‖(3) Infused cardinal virtues. ―These concern inner-worldly activities, as well. Yetthey incline us to do inner-worldly activities well in the larger perspective of oursupernatural destiny. They give a different meaning to those activities, commonlyleading to different particular actions.‖ (210) (consider Catholic sexual moralitywithin the American culture)Fundamental Moral Theology Page 52 of 54Class Notes – Father Michael Seger

V. The Significance of Infused Virtuespp. 210 – 214Three (3) Reasons why we talk about ―infused‖ virtues:Note—few treatments of virtue include discussion of the ‗infused‖ cardinal virtues—usually, the emphasis falls upon ―acquired‖ virtue and, within theological discourse, the―theological‖ virtues. So, why treat this topic? Mattison offers three reasons forstudying these infused cardinal virtues—infused with the presence of the Holy Spirit.(1) ―Christian faith transforms not just a person‘s relationship with God, but also aperson‘s inner-worldly activities. Bottom line—we need to give an account of―our worldly activities are transformed by our faith.‖ (210) [instructor’s aside:we see here the debate about autonomous ethics and faith ethics. Seemingly,Mattison argues that our faith has a unique perspective.] (cf. St. Thomas More‘sinfused justice.) (210)a. This inner transformation in faith, ―leads the believer to different sorts ofactions.‖b. Different ultimate ends ―can lead to different understanding s of whatconstitutes truly just, temperate, brave and prudent action.‖ (211)c. The meaning is changed, regardless of outward appearances.(2) Grace can help transform inner-worldly living—not just our relationship to God(theological virtues). Cf. St. Augustine and his lustful desires (212)a. Note: this infusion, so to speak, can be subtle, not dramatici. Upbringing of holy parentsii. Challenging advice of a trusted friendiii. Helpful example provided by a mentor (212)b. Key—―infused‖ comes from God ―and led to actions whose ultimatepurpose was to unite them with God and to neighbors in and through God,which is of course their supernatural end, a destiny unknowable, let aloneachievable, without God‘s help.‖ (212)(3) Grace ―perfects—rather than takes away or leaves untouched—nature.‖ (212)a. Grace transforms seemingly ―non-religious‖ activities (working for racialjustice etc.) and ―transforms them in the ―context of one‘s supernaturaldestiny.‖b. ‖We do not live hermetically sealed ―natural‖ (or inner-worldly) lives, and―supernatural‖ lives. Grace perfects nature rather than leaving ituntouched.‖ (213)c. We cannot, for example, fast until we damage our health—St. ThomasAquinas. Grace does not destroy or leave unfulfilled our nature—it maytranscend, but never obliterates. (213)d. E.g. sacramental grace in marriage—the virtues of a flourishing marriageare transformed in faith –with an eye to our supernatural end. (214)Fundamental Moral Theology Page 53 of 54Class Notes – Father Michael Seger

ConclusionHow does faith exercise an impact on everyday life?Look to the concept of virtue to shape a response to that question.How one practices the cardinal virtues, Mattison argues, ―is shaped by one‘s faithcommitment.‖ (214)God‘s grace brings into being infused cardinal virtues –and ―can transform humanaction in the world. In dramatic or subtle ways, these virtues equip the believer tolive an integrated life of discipleship such that one‘s relationship with God trulyshapes all one does.‖ (214)Fundamental Moral Theology Page 54 of 54Class Notes – Father Michael Seger