All God’s Animals: A Catholic Theological Framework for Animal Ethics

2021 ◽  
Vol 41 (1) ◽  
pp. 205-206
Author(s):  
Nicholas R. Brown ◽  

2017 ◽  
Author(s):  
Helena Rocklinsberg ◽  
Mickey Gjerris ◽  
Anna Olsson

2019 ◽  
Author(s):  
Thomas Bøker Lund ◽  
Sara Vincentzen Kondrup ◽  
Peter Sandøe

2020 ◽  
Vol 7 (1) ◽  
pp. 111-150
Author(s):  
Eleonora Rai

AbstractThis article retraces the intra-Jesuit theological debates on the theology of salvation, including the relationship between the elements of predestination, God’s foreknowledge, Grace, and free will, in the delicate passage between the sixteenth and the seventeenth centuries, and within the debates on Augustine’s theological legacy. Specifically, it explores the Flemish Jesuit Leonard Lessius’ theology and the discussions raised by it within the Society of Jesus, in order to show how soteriology has been central in the process of self-definition of the Jesuit identity in the Early Modern Age. This is particularly clear from the internal debates developed between Lessius, on the one hand, and General Claudio Acquaviva and curial theologian Roberto Bellarmino, on the other hand. Not only does the article investigate little known aspects of intra-Catholic theological debate in the post Tridentine period, but it also shows how deep pastoral and moral concerns strongly contributed to the rise of Lessius’ open-minded theology of salvation, which seemed to deprive God’s sovereign authority in favour of humankind’s free will, and human agency in the process of salvation.


Author(s):  
Steve Cooke

AbstractAnimal agriculture predominantly involves farming social animals. At the same time, the nature of agriculture requires severely disrupting, eliminating, and controlling the relationships that matter to those animals, resulting in harm and unhappiness for them. These disruptions harm animals, both physically and psychologically. Stressed animals are also bad for farmers because stressed animals are less safe to handle, produce less, get sick more, and produce poorer quality meat. As a result, considerable efforts have gone into developing stress-reduction methods. Many of these attempt to replicate behaviours or physiological responses that develop or constitute bonding between animals. In other words, humans try to mitigate or ameliorate the damage done by preventing and undermining intraspecies relationships. In doing so, the wrong of relational harms is compounded by an instrumentalisation of trust and care. The techniques used are emblematic of the welfarist approach to animal ethics. Using the example of gentle touching in the farming of cows for beef and dairy, the paper highlights two types of wrong. First, a wrong done in the form of relational harms, and second, a wrong done by instrumentalising relationships of care and trust. Relational harms are done to nonhuman animals, whilst instrumentalisation of care and trust indicates an insensitivity to morally salient features of the situation and a potential character flaw in the agents that carry it out.


Author(s):  
Bastian Thomsen ◽  
Jennifer Thomsen ◽  
Kellen Copeland ◽  
Sarah Coose ◽  
Emily Arnold ◽  
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Keyword(s):  

Horizons ◽  
2017 ◽  
Vol 44 (2) ◽  
pp. 306-341 ◽  
Author(s):  
Michael P. Jaycox

The Black Lives Matter movement has received little scholarly attention from Catholic theologians and ethicists, despite the fact that it is the most conspicuous and publicly influential racial justice movement to be found in the US context in decades. The author argues on the basis of recent field research that this movement is most adequately understood from a theological ethics standpoint through a performativity lens, as a form of quasi-liturgical participation that constructs collective identity and sustains collective agency. The author draws upon ethnographic methods in order to demonstrate that the public moral critique of the movement is embedded in four interlocking narratives, and to interrogate the Catholic theological discipline itself as an object of this moral critique in light of its own performative habituation to whiteness.


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