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The prayer also sets the pace for the class. Those who come later than the prayer are counted absent, but you're not prevented from registering anyway.

Seat plan. Submit a 1x1 picture for seatplan. Textbook: Binder, beige - ORP On Wednesday, we'll get the syllabus. One of the difficulties in this class would be that you understand me. First of all, my way of speaking which might be different from what you're used to means you should ask questions when things are unclear. Interrupt me as much as you want. Secondly, the communication should happen two-way, so you have to check if you interpret what I'm saying correctly. In this class I pay much attention to method as to content. And theological content is not difficult - "How many persons does the Holy Trinity have?" "How many natures does Jesus Christ have?" However, I understand that this may not be the major concern of your existence right now. How do we make the most out of it? As you've heard this course will talk about marriage, relationships... You probably know much more than I can imagine you know. This is the part where you will come in. In order to facilitate that particular endeavor, we will work in 6 groups of equal numbers of members. Find already who you'd like to work with, as I won't entertain complaints later. We are approximately 40, so that makes 6 members in a group. My idea of theology has something to do with a very particular kind of knowledge, very distinct compared to the knowledge we obtain elsewhere. Elsewhere - objective, measurable, quantifiable. Theology is difficult because it is about something we cannot obtain as an object although we describe it as an object. Where do we get our information?

Theological methodology

The methodology of theology will not be accepted in the sciences. What is theology all about? Why? If we say something about theological content, we are saying something about ourselves - not by objectifying ourselves, but by putting ourselves in the subject. If we say something about sexuality, it should only make sense if it is on equal standing with everything that has been said about sexuality. Context. For me, the worst experience is when there are debates between scientists and theologians and all the theologian can use to defend his position is to fall back to "God said so." Theology must be liberating. We should be the ones challenging. It would be interesting for me if you disagree. One important matter for the second semester is that at the end of the year some of you may encounter difficulties with QPI. There's no such thing such as extra work at the end - come at the beginning.

Vocation as "Human Condition"

Laurence J. O'Connel, "Towards A Theology of Vocation," Textbook, pp. 1-16 Philippe Delhay, "The Fundamental Option," Tb., pp. 17-30 "Excepts from _Lumen Gentium_", Tb.

1. Practical Theology & Trinitarian Anthropology

Theological language

Scientific language is descriptive - literal

We want to figure out whether or not theological language can say something that scientific language cannot say. Can you give me (if you please to do so) a scientific description of any reality? The earth is round. This is a scientific proposition. Definition of an object. Something you can measure, attain, classify, and so on and so forth. _literal_ use of language. Person is rational. Scientific statement about the person. Man is able to reason.

Theological language is prescriptive

God is good. Is this a concept that we can measure? Theological language is not comparable to scientific language. If I pose a question about conscience, I am not talking about superego. Theological language has no definitions of objective reality. What allows us to say that God is good? Why would we say anything about God?

... and based on human experience

... and relational

Theological language always refers to other/I. Otherwise it doesn't make sense. If we say something about God that has no basis in human experience, then we don't say anything about God.

... and sociocultural

Scientific language - definition, empirical, facts. But in theological language, if I say God is a father, I say something about the role of the father in the society.

... and practical

Theological language is not gathering data. Theological language is always a practical response. It always says something that necessitates that I do something. Scientific language allows facts to stand on their own, not requiring action, but theology is like philosophy because you _must_ act on the knowledge. Praxiological commitment - Where to? Practice and Form of Life Basic truth of our faith can be found in the Creed. Where does that lead us to? For example, "Man is a rational being" leads into "I am responsible for all my actions"..

"No definition without _me!_"

Can you prove to me that the Bible is inspired? Only if you read the Bible and are inspired can it be shown that the Bible is inspired. "God is just." - doesn't make sense in a corrupt society. Theological language prescribes action.

Theological language and faith

There is an intrinsic difference between theological language and scientific language. This difference is imperative for understanding what we are trying to do. We are trying to talk about the person through our faith. What is our faith? What does it mean to think in faith? Summation of theological language is greater than or equal to Faith

Faith => the context of theological language

Again, we are already mistaken if we are looking for a description. Theological language is a language of faith, and this faith is itself the context of theological language. If we say that we are created in the image and likeness of God, then this is a statement in faith.

=> cf. verification

Praxiological commitment, choice, action

Faith => worldview - to be "used" wherein language is used

A worldview would be the sum of stable propositions on which I base my understanding of reality. This world-view in our context is faith. Therefore a context for theological language and also something that we have to choose. It should be possible to mix world views up. Faith amounts to a conviction Creation is not a description, but a prescription of how to relate... We cannot define the person in theological anthropology. TA therefore places the person within the worldview of faith. Any placement of person out of God-I-Thou would be incorrect.

Classical philosophical propositions about the person

animal rationale - I possess reason incommunicable substance - I am in myself unique cogito ergo sum What is missing? There is no relationship to the other. Basically, everything happens through introspection. (Existentialism?) None of these definitions talk about God explicitly. How would you then describe the human person? You can say anything as long as you recognize that you speak in faith. All of these things are not description, but prescription. Theological anthropology always asks "for?" What is the consequence? What is the practical value of a worldview that necessitates the existence of God?

2. Freedom, Conscience, and Fundamental Option

Human person = free

Freedom to choose? Choose what? Doing what I ought to do? Doing what I want to do? Freedom is to do what you know you should do. Any definition that talks about freedom only in a personal concept is not correct in terms of faith. Everything must take God-I-Thou in consideration. My point is not what freedom is, but how freedom can be used. - right, wrong

freedom - to be free

The most fundamental aspect of freedom proceeds from myself. I am fundamentally free. I establish this whenever I act out of myself, toward an object. Fundamental freedom is actualized in what is called "categorical freedom". But this is not faith yet. "Human person is free." "Freedom makes me a human person." What allows you to tell that I am free? That I can decide freely? When does my freedom end? It ends when I lose my categorical freedom, when I lose my ability to do something, when I have no more means to be myself. When do I start to be free? When I start to possess what makes me free? My intellect, my will, my ratio? Where would you locate this? In the brain, I suppose. I've proven that human life only begins at, say, the fourth month of pregnancy. This world view says that life only begins then because earlier than that there is no brain, there is no reason... That's because science limits itself to the I. However, in our worldview, we start freedom in our relationship to God. In that sense, God allows us to exist freely. It is therefore because of God that we exist, and our existence is such that we are free. Existential freedom says that freedom exists as soon as you are. My question is, in the theological context, when does this begin? Therefore, theology inevitably has to say that freedom begins at conception. So from the time of conception, we have all the personal rights. Pro-choice and pro-life people have no way to dialogue because pro-life people have a context of faith and can't use the proposition that life begins at conception because pro-choice people contest that. I cannot simply say a person is dead when there are no more brain waves. As long as a person lives, then there is a person. I cannot turn off life support. A decision on the Christian level must always be informed by faith. When are we free? Freedom - we need to balance God-I-Thou. Sin is an action that makes us unfree. Gluttony and greed unbalance you, focusing too much on the I and neglecting God and Thou. Lust. Why is lust a sin? Because it reduces your capability to love another. Why is masturbation a sin? For something to be good, it has to be beneficial to God-I-Thou. Why do we fast? You mortify your flesh for the sake of God. What is freedom all about? It is doing good and avoiding evil. But good and evil are not objectifiable. You can't do objective good things. If you're only yourself, in the end, you are alone. Hell is the absence of any other person or God. Hell is absolute loneliness. Monday, please, get your books. Heaven - we become truly what we are.

Freedom must always be contextualized in faith.

Good and evil

We cannot immediately objectify/subjectify, we have to see the context. good/evil grace/sin sin separates me from others and God.

Original sin

Adam and Eve disobeyed God. Original sin story. The apple story means "You shouldn't do this because this is meant for someone else," and Adam and Eve ignored that. It is not our bodies that are sinful, but the way that we use our bodies to do sin. Are we conditioned to look in the wrong direction? How does baptism remove original sin? How can we avoid evil? Baptism is the reaffirmation of my nature to be good.

Fundamental option

2.1 Freed: to be [being] how to be 'free'

unfree not unfree by self, but unfree in the context of god-i-thou. freedom is not what God wants you to be - that definition leaves out the other.

The subsequent question is how to be free. To be free is to be. Doing nothing is doing bad. How do I know what is free? I -> reason allows us to know. Knowing what to do or what to be begins with me. How do I know? It is my ability to understand, but it cannot be only introspection - I need to know what's going on, what's happening. If I know everything about others, do I know already what to do? scientific

Absolutism --- subjectivism justification But who are we to decide what is best for others? Amassing data about the person - more data that allows us to conclude better? What would we do in order to know more about ourself? that's the way we think the world works, but what else is there? we can never reason everything out. i can never know all the consequences, all the facts. relationship with God - grace/prayer, love in the sum of experiences, that entity is there. all explanations will be short because that person acted authentically, as that person, not only myself but also God. conscience is something that comes from our practical experience doing right not just following laws. calling for justice when you know that this is not the right thing to do. conscience. knowledge is precisely reason. reason manifests itself through language. conscience is a voice (not the phonetical aspect of language, but rather something that you understand, something that you can figure out). conscience is the voice of god that is the most personal norm of doing right and wrong. Not personalistic, but personal - the conscience allows _you_ to do the right thing, to be free. but having not in the sense of possessing..

where is the conscience in the person? you know God by doing God.

quietism of knowing a lot. our relationships have become so much more complicated. how does the conscience work? the conscience elevates the situation into the presence of God. something objectively good might not be subjectively good. something objectively bad might be subjectively good. Something which is selfish is unlikely to be good, but it is possible.

Only God knows if you are good or bad. ora et labora, work and pray

conscience asks us to be free. the conscience motivates and moves us, forcing us to be. conscience should motivate us to strive for good. pity is not conscience. conscience must make a person alive. conscience judges an act. when you do something, you'll know if you should have done it or not. conscience existentially draws us into doing. (?) surface of the conscience. why shouldn't it work other way around? how good do I feel if I do something good? conscience makes us feel good. makes us feel happy. therefore christianity makes us feel happy. the idea we have is that conscience just makes us feel guilty, but actually conscience ought to make us feel happy. conscience continuously puts our existence into question. you can never do good enough. you ought to have continuity on that level. conscience allows us to do again what we should do and become what we ought to be done. now there is a very good reason for reconciliation - not penance, but reconciliation - knowing more about the good... we should confess also our good things.. conscience makes us good the most unlikely thing to happen is that the conscience does not know the law. this is what is known as erroneous conscience. unlikely. when someone doesn't know god. but for a christian, an erroneous conscience is unlikely. not your fault..

silenced conscience. an insincere conscience. there is something pretty wrong. a silent conscience is not an excuse. even if the conscience of the society is silent, there is no excuse.

so what is conscience all about? conscience allows us to be ourselves. conscience is about our relationship to God and to others.

the gist of it is if i am what i'm doing, i become what i do. i am responsible for the consquences of my actions, which affect others _and_ myself.

doing something on the categorical level affects _me._

the sum of my actions becomes me.

A child is not free to sin. That's why we say that when a child dies it goes to heaven. But a child is free to be. These theological propositions should be used in a positive level, not a negative one.

Fundamental Option: article

Nature of the Fundamental Option
Fundamental option
1. dialogue with God 2. rules and transcends the singular action 3. historicity of man
Major points:
2. two fundamental orientations - to God, to error/evil Even if we are committed to good, we cannot avoid making mistakes. Our fundamental option is basically good because we were created in the image and likeness of God, but by our choices we decide to either maintain or veer away from this option. Do good so that you 'step up the number line?' Doing bad things - cumulative, like a negative sum? 3. the old and new conception of the fundamental option and its relationship to the particular action conscious choice, non-reflexive - we are not conscious that we are conscious of it? no, it is at least - even if we are not conscious
This is theology. Of _course_ they assume an universal good. They're thinking _QUANTITATIVE!_ There's something wrong with the interpretation there.
1. Characteristics of the Fundamental Option
Natural grace vs supernatural grace natural grace - survival supernatural grace is not something I can figure out.. you don't opt - fundamentally, you are it is always me. stability. durability. fundamental choice is very difficult to capture in a single moment. You don't opt, fundamentally

If you meet yourself, then you meet God. Getting in touch with your innermost self is getting in touch with God.

God is familiar with him, can be known to him
3:6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.
God knows him. omnipotence of his presence
And Moses hid his face; for he was afraid to look upon God.
God knows him in his relation to his people
3:7 And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
God cares. compassionate, salvific - compassionate - must always be accompanied by action, giving them a better life
3:8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

God is not promising heaven - he is promising a better life _here on earth._ Our vocation is not to tell about eternal life. Eternal life is a consequence of our lives. Our vocation is about making people's lives better. Talking about heaven and hell just panders to people's fears..

Better life is in a world, in a community.

3:9 Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.

therefore calling Moses to lead his people out of Egypt
3:10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
By being with Him and making His name known to them - "I am"
3:11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 3:12 And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.

3:13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? 3:14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

3:15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, the LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

EXISTENTIAL: The presence of God that means
God: transcendental God - Hebrews used to be polytheistic, left their gods behind when they moved to Egypt Moses' view "I am" - there I am, I am with God. image of God. When God reveals Himself to me, He reveals something about me. I was nobody I was without God. I was nobody. In order for Moses to know who he is, he also need to know his people. People We are with God. We are God's chosen people. Unless God speaks to me for others, He is not speaking to me at all. He gains his identity as he is in the presence of God. Narrative - Event - Experience
Monotheism emerged from polytheism. 3:14 Retell the past. Hebrew [Israelites]

Israelites emerged out of the vocation of Moses Perspective of God -------------------------- Perspective of Moses ------------------------ Perspective of Israelites -------------------

God ---- "I am" --------- Moses Moses is present to God, Moses is the image of God. God is with me. What is was not.

> God's Chosen People this is of course the idea that brings us to the Exodus. Exodus simply means "walk out of slavery". Inevitable consequence. Because God gives Moses identity.

many gods - no common goal

freedom - heed to the call of God out of slavery

commit - walking out

It's a love story, if you want.

honor father and mother - remember who you are

10 commandments - allow the exodus translates God into our lives

Exodus -> Promised land -> Nation of Israel Land, not eternity

covenant deuteronomy leviticus

faith does not specify what justice is - it just assumes that it is there, and then tries to prevent its subversion

institutionalized corruption Exodus 22:25 against usury

loans, installment - selling the idea of having it. why is there no progress? no wonder. because of institutionalized usury.

I pay as much as I want to be paid taxes

2 holy years: sabbath 7 jubilee 50

3.3 New Testament: Lk 4:18

Essential part of the exam that will not be found in the notes What's the connection between the Old and the New Testament? "Baptism" - Commitment In what way does our faith commit us to the Old Testament? Certainly as Jesus Christ commits himself to the Old Testament. In the Baptism of Jesus Christ he is described as the Son of God. What does it mean, "This is My Son, with whom I am much pleased."

1. Lk 4:18: being us

= JUBILEE How does Jesus' sonship to God start? Baptism

2. Mt 19:16-22: what to do

Wrong question.. Follow the commandments - live, be one with God not doing wrong != doing good yet He knows that he isn't doing anything wrong, but he also knows that he isn't doing enough right.


3. Lk 10:33-40: how to do it

Going out of your way to really want to know concern -> compassion going there!! real 1st aid, tends to the wound with his own resources starting to have a plan commitment institution for real recovery

what it takes He involves himself

Why is that so difficult?

4. Mt 4:1-10:

Story of the fundamental _choice_ is either Evil or God Freedom, Spirit of God

Page 6 of the syllabus, preprepared outline for midterms

sexual fantasies are precisely for those who are too shy to go forward, still oriented towards other. downside is when sexual fantasies replace reality and one falls in love with one's self or one's ideals.


Christ thought
cognition: unawareness -> awakening spirit: trust -> contrition

Body and Spirit in Christian Thought / Complementarity

Relationship of doing and person

Intrapersonal complementarity

Deing good only as PERSON (body, spirit)
Hellenism / Dualism
Greek/Hellenistic view of creation - "Gods -> immortal, infinite, omni*, but now we are persons -> mortal, finite, .." dualism: no connection between body and spirit. Spirit is confined in the body. Sex and the City

The other side of dualism is the idea that only the spirit can be pure and good, and that the body must be denied, mortified, yadayadayada. St. Augustine said that only after 40 days did souls enter humans. Original sin was transmitted through sex. Orgasm was evil. So if you're married, then you're supposed to have sex but not enjoy it.

Old Testament
Jewish anthropology comes up with a practice that says everything we physically do is immediately connected to our spirituality. See taboos on unclean food, etc. Therefore genital sexuality is connected to our spirituality.

God wants to create man in His image - relationship between God and man. Ash Wednesday, from dust.. "adama" God creates man out of matter - "Adam" - and then God breathes spirit into him. Completely different context/anthropology.. dualism. Death. Hellenistic - spirit is separated from body. Jewish - hell, where people live after death.

We don't have to opt for either Jewish or Hellenistic views because we have an experience that goes far beyond what they had - Christ's resurrection in His glorified body

First theologian who was confronted by Greek/Hellenistic views - Paul the Apostle. Pharisee - zealous defender of the Old Testament and especially its laws.

MT 26:41: Spirit is willing, but flesh is weak Paul lives in a Hellenistic world. Still dualistic interpretation of actions. 1 Cor 3:1 - person Paul 1 Cor 6:14 6:14 And God hath both raised up the Lord, and will also raise up us by his own power. personal - moral reality as much as an objective reality Proposition and praxis We can now decide between sin and not sin because of Christ taken away sin - did not mean that we are all saints, but rather that we can do good by following Jesus Christ has given us conscience and now we can authentically do good context of our faith is fulfilled 1 Cor 6:13 - body is meant for morality. Now we can really do good. Jewish anthro - worrying so much about doing wrong. Hellenistic - worrying so much about doing good. don't have to look for God outside Resurrection of Jesus Christ Can we relive the experience of Paul? "Christ" means savior, the sum of everything that changed my life. New insight. (1 Cor 6:19), Temple is the body of the Holy Spirit. Person relevant - because he is relevant to me, because he is like me. What makes me a person? Man is free. Choice. concerned, with us Life (Lk 22:14) 22:14 And when the hour was come, he sat down, and the twelve apostles with him.

Incarnation: flesh: John 1:14, Mt 20:1-18, Mk 5:1-20 The parable of the vineyard is not about God's kingdom, but what we would be like if we lived with God's spirit. The kingdom of God is work and living. Work is able to provide a living. Work for everyone, early or late. We should be able to live off our work. Mt 20:1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. As human as I am. His choice can be my choice. Freedom is inherent to Christ and to us. Perfect his humanity in being God for us.. ? Is he also relevant for our lives? Is he really living for us? Is risen How is he risen? In what way is he risen? Where is he risen? How can we relate to Christ? How does Christ's resurrection has meaning for us? Lk 24:36-42 24:36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 24:39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. Jn 20:24-28 20:24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. Thomas was not there. We're not there. He won't believe unless he sees proof. more visible, more data -> more real scientized, objectified. Faith is not something you can bring about by sheer intellectual will. Touch - body, whatever. What is the connection between sexuality and faith? There is no faith in God unless through me as body and spirit Unless you eat the Eucharist, you cannot have faith. Is Christ there for us in the resurrection? Lk 24:13-33 On the road to Emmaus. How real is Christ to us? Faith is a moral reality because it does not give us new laws, but rather a new being. We become new people because of the Resurrection. Love should change things, change people.

Interpersonal complementarity

practical concerns. If there is no connection then I can be a saint and a pedophile. Sex and the City - promiscuity, that sort of thing other side, some people condemn sexuality - no showers in a lighted room how come people do that? the way they understand themselves
Gen 2:15-17
2:15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. 2:16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

I guess it's a story about being given a choice. Choice - you can wreck your life. Die.

It is not good for man to be alone. .. Alone, you can't do good. If you want to do good, you have to go out of yourself. Identifying the things of the world by giving names to them. Enjoying the fruits of this world. But ultimately this alone is not yet good. Means is being in this world, but not the ends.

Only in the personal relationships.. Only choices towards other people makes you a person (?) So leads to trinitarian complementarity

Trinitarian complementarity

Why is the Church against contraceptives? Not because condoms = killing Theology and praxis. If you limit the act to be nothing more than the act, then you remove it from the context of goodness... If you reduce sexual activity to just sex, then that would be problematic. Of course that doesn't mean you have a gazillion kids.

T.C. distinguishes between complete and incomplete. incomplete act is an act that lacks the context in which it can be good. If you masturbate, then the act lacks the potential for good, then you can be fundamentally alone. goal - go to heaven, so try to do good things. Contextualize: good is fundamentally good, unity of body and spirit. Sexuality in the context of good. When is the full context of complementarity in sexuality given? When there is full complementarity of body and spirit and that is in union with God.. when authentically body and spirit of one person become one with body and spirit of another person then you are one with God. How do you most fundamentally relate to someone in bodily relationships? fundamental spiritual community? commitment - permanency durability stability - love What is marriage? Yes and I can never say no again. prefundamental sex casual sex - body, but not spirit - repeatedly, results in dualism philanderers - what do you deprive yourself of?

Ecstasy and Orgasm

Sexual Morality

Sometimes do the opposite of what the law says What is the relationship of the law and our being? Interpersonal complementarity and trinitarial complementarity is the context of our moral laws. What is the context for the conscience to be there? That is ultimately the question of the praxis.

If you believe in God, it is nothing you can prove on the scientific level of adhering to it but your belief is proved in praxis. If we do right, then our faith will be strengthened. Conscience is more than results. It's an understanding of how to think in the context of...

Praxis. Situation where you are supposed to act. Justification? Not the point. Don't expect results. Questions.


The Natural Moral Law

Reality is Morality

Marriage = I can never say no again. Waah! We say no, everything has everything to do with us because moral questions concern both body and spirit. We are personally interested in living life as well as possible wrt gender interactions. Question of reality is differently interpreted. Reason wrt morality = moral law act = person if act is moral, then person who acts that inherits its morality sex = procreation (unity) <-- classical stand
Objective Morality
classically, sin is related to act
Subjective Morality
act != moral, _action_ == moral Don't even talk about intrinsic evil or good. It's about doing. consequences of doing, purposes, situation. This is called proportionalism. Morality of act considers circumstances.
Conscience and God We never lose the person personalist != personalistic

Model and Question

Theory tells you how to proceed in order to get a result. Model - ask better questions.

No one is interested in the answer to the question of whether masturbation is good or bad. What do I need to make this a model? Reality semen for pay, "masturbatory" or married now and cannot concieve a child a problem I solve. A reality comes to me. objective: important because it has to do with our sexual identity grace - specified other with whom you have a commitment Never get yourself into a situation where you don't know frozen embryos trinitarian.. conscience directed towards commitment to other form conscience - doing, spontaneous good prostitution prostitute client almost always for others only for the I, not for the thou moral problems are also problems of justice


Moral Paradigms

Special Questions

Same sex marriages

intercourse? homosexuality itself is not a moral act because it is not a choice. act, however <- incomplete, lacks finality, cannot transcend itself marriage is a sustained fundamental action 12:30 Berch 206


Bacheor's party

Fundamental option


Intrinsic distortion of notion of freedom

Marriage and pregnancy

Women priests

1. History, Theology, and Sacramentality of Marriage

Background and Presupposition

Historical Survey

Theology of the Sacrament

Theology and Finality of Marriage

2. Canon Law on Marriage

Adolfo Dacanay, "General Introduction to the Church's Law on marriage," Tb. Adolfo Dacanay, _Marriage Law_. LST Theological Studies, AdMU 2000. Th. Mackin, Tb

3. The Church and the Christian Family

The Family as Domestic Church

Serving Life in the Family

Family Planning and Birth Control

class matter ------------------------------------------------------------

Group presentations start Monday 19th 11:30 K208 or 12:30 B208

Fundamental Option

6 groups, 6 chapters Not content, but use 7 minutes Assignments on Wednesday FOUR: Importance of the Fundamental Option

Group policies

incomplete group = incomplete grade must be interesting meaning - "usefulness", "practicability" on one hand I am not asking you to do lecture, but on the other hand while being creative do not lose the content and be sure that what you do relates to the matter as such.


Need to find something relevant to ourselves reality is morality

Same sex marriages

marriage is a _public_ covenant reality: three states in US and several European countries have legalized same-sex marriages reality: social rejection legislated equality UN definition of family: two human beings and a creature what makes a good marriage?
why would they want to get married?
why get married?
Actually possible for them to be united body and soul to body and soul
not for procreation, but procreation is the primary purpose of marriage literal interpretation of Biblical proposition homosexual marriage, no adoption? no consummation of marriage

Patrick thinks they might allow it

Other stuff

francis_apor@yahoo.com Friday the 15th of February we start our midterm examinations. 20 minutes speaking time. Two groups a meeting. Basis of the discussion is the notes What should be the topic? Terribly uninterested in any theological definition, or almost absurd topics that have almost nothing to do with us. Don't expect results



Old Testament
Second-class vocation?



What does Scripture say about marriage? Everything about marriage, because everything about us. Nothing more natural than marriage There is no religious life unless married life Metaphor: marriage to a prostitute

Based on Genesis, marriage ought to be indissolvable But Deuteronomy allows divorce

Famiy. If I quarrel with my wife, then I would endanger the welfare of my family. If that's the case, then you can dismiss your wife. Sociological necessity, not change in theology When talking about sacrament, it is perfect. ut human relationships are not permanent state of grace

NT: Christ = not married? Causes a problem. Values? Celibacy became valued

page 2 in notes Matthew 19:12 But Jesus allows unmarried people instead of just married people

1 Cor 7 , 50 AD or so

Christ: full presence in the Eucharist Church wife Ephesians 5:20-32 Dualism. Lost the context.

sex -> sin -> procreation without orgasm


divorce versus annulment

validity of marriage: person: capacity, impediment consent form