Ethics, Spirituality and Ecumenism

2020 ◽  
Author(s):  
Mihai Iordache ◽  

Ethics, Spirituality and Ecumenism includes the most important scientific articles held by the author at various international congresses on Christian Ethics, Spirituality and Ecumenism and published in journals and collective volumes. The presented texts aim the analysing of cuurent themes through the thinking of Church Fathers, authentic preservers of Christian moral norms and Eastern spirituality of famous modern theologians and important philosophers.

2019 ◽  
Vol 32 (3) ◽  
pp. 38-55
Author(s):  
Ryszard Moń

These reflections concern the problems discussed in the Humanae Vitae encyclical against the background of contemporary discussions about ethical maximalism and minimalism, the universal nature of moral norms, the existence of inherently evil acts, the so-called fundamental option, the specific nature of Christian ethics. On this basis, the essay then discusses issues which, while being strictly theological, have their reference to secular life, namely to fatherhood and parenthood, as the most significant, though often disregarded, issues discussed in the encyclical, a reminder of the basic truths of faith. Unless they are accepted, all topics related to marital life remain suspended in a vacuum. The encyclical shows that life is a gift from God, and not the effect of biological processes. Naturally, the latter are very important, but not essential. It therefore makes some maximal statements, showing that only this way will people be able to prove themselves as rational beings, who are responsible for and who truly love each other, rather than beings who are content to settle for less – instant gratification of their own desires. It is therefore a gross oversimplification to focus on the “detail” of the permissibility of contraception, while disregarding that which truly demonstrates the importance of the problem


2010 ◽  
Vol 44 (0) ◽  
Author(s):  
J.H. Van Wyk

Augustine and Calvin are two of the greatest (western) theologians of all times and it is illuminating and inspiring to investigate what they have to teach as far as Christian life is concerned. Augustine never wrote a work on Christian ethics in the modern sense of the word but from his many writings we can easily deduce what the key characteristics are. He accepted the natural virtues of philosophers (prudence, for- titude, temperance and justice) but subordinated them to the “infused virtues” of faith, hope and love. Special attention was also paid to inter alia happiness, humility and truth. Calvin, on the other hand, although following Augustine in many aspects of theology, rejected the virtue ethics of the Greek philosophers and developed a Christological ethics within the broader context of pneumatology. The key characteristics of a Christian life are self-denial, cross-bearing and meditation on the future life – and of course the correct enjoyment of the present life. Although we appreciate much of what the two church fathers have to say, we live in a totally different world context today, facing challenges of far greater proportions, like economical uncertainty, political instability and an immense ecological crisis. Morality is chal- lenged today as never before in world history. Today we have to rethink the relevance of Christian life not only from an individual personal perspective but also in terms of broader social Christian ethics.


2005 ◽  
Vol 18 (1) ◽  
pp. 33-52
Author(s):  
David G. Horrell

This essay first sketches the contrasts between liberal and communitarian approaches to ethics, represented by Jürgen Habermas and Stanley Hauerwas respectively, as a contemporary context in which to read Paul's ethics. Paul is not seen as unambiguously affirming the ecclesial ethics of Hauerwas but rather as offering a rather more diverse range of possibilities and points of critical comparison. In the closing sections of the essay three possible models for the contemporary appropriation of Pauline ethics are outlined: one is closest to an ecclesial model, another is closer to a liberal model which looks to foster a wider consensus on moral norms, and a third considers how Paul's approach to ethics might inform a (possibly post-Christian) social ethic.


2004 ◽  
pp. 21-29
Author(s):  
G.V. Pyrog

In domestic scientific and public opinion, interest in religion as a new worldview paradigm is very high. Today's attention to the Christian religion in our society is connected, in our opinion, with the specificity of its value system, which distinguishes it from other forms of consciousness: the idea of ​​God, the absolute, the eternity of moral norms. That is why its historical forms do not receive accurate characteristics and do not matter in the mass consciousness. Modern religious beliefs do not always arise as a result of the direct influence of church preaching. The emerging religious values ​​are absorbed in a wide range of philosophical, artistic, ethical ideas, acting as a compensation for what is generally defined as spirituality. At the same time, the appeal to Christian values ​​became very popular.


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