Rahner's Ethics: Critical Natural Law in Relation to Contemporary Ethical Methodology

Quality Pastoral Relationships in Healthcare Settings: Guidelines for Codes of Ethics

“…Our inner-personal spaces denote our inner ontological freedom from or vis-à-vis the given; in other words, our non-conflation with the given. 6 Since it is a freedom vis-à-vis the given, this kind of freedom is inherently relativized; namely, related to and taking place within the boundaries of the given (Bresnahan, 1976, pp. 40–41; De Stexhe, 2000, pp.…”

“…In addition, I have taken inspiration from Van Hooft (1995, pp. 48–73) and De Stexhe (2000) who refer to Heidegger’s existential philosophy in their (professional) ethical reflections, and from Bresnahan (1976) and Bacik (2014), who write about Rahner’s theological anthropology respectively in the context of ethics and spiritual/pastoral guidance. I note that there are distinctions between Zizioulas’ Trinitarian ontology of personhood and Rahner’s theological anthropology, as there are distinctions between Zizioulas’ and Pembroke’s understanding of the relationship between otherness and communion.…”

The value of the individual child and the Christian faith

“…Are we not drawing ethical conclusions from assertions about states of affairs? 23 It seems to be recognized that the relationship between 'is' and 'ought' is more subtle than had been thought a few years ago, 24 and in any case, since theological discourse, however factual it might appear, is already evaluative, this is not a matter of simply drawing evaluative conclusions from non-evaluative data, but rather a matter of establishing links between two kinds of evaluative statements. The building up of networks of relations between religion and ethics has been strangely neglected in moral philosophy where most of the interest has been concentrated on whether the divine command equals ought.…”