By Alban McCoy
From a view which may be defined as enlightened orthodoxy, McCoy tackles a variety of concerns, reminiscent of: Is there a Christian viewpoint at the battle in Iraq that isn't easily a human point of view? Are Christian ethics pumped up or watered down humanist ethics? what's a particularly Christian view in glossy secularized society? Do the Bible and the normal legislations relatively nonetheless have any relevance to the burning ethical problems with the day? As clinical development increases ethical problems with outstanding complexity, do conventional attitudes to abortion, euthanasia, in vitro fertilization and human embryology nonetheless make any feel? How lengthy should still we lengthen existence? should still we ever help dying?
Fr. Alban McCoy is a yes and enlightened consultant to those questions.
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Extra resources for An intelligent person's guide to Christian ethics
All free choices change us to some degree: none is wholly without effect. They contribute to our character and identity: they augment or diminish us in some way, perhaps Freedom 49 imperceptibly, but certainly. Each genuinely free choice is a commitment of myself and logically such a commitment continues until I make a contrary commitment: hence the notion of repentance of one's choices. In other words, our choices last. In this important sense, then, what we become depends in some measure on ourselves.
Morality Presupposes Freedom, but Are We Free? 39 At the root of this fallacious argument is a confusion of causality with one particular form or manifestation of causality, namely, compulsion. Only if compelled am I unfree. In this case the exercise of my will as a cause is frustrated. What matters for freedom is that I, and not someone or something else, am the cause of my actions and acts of will. The Determinisms position might counter this argument with the assertion that either my will or choice is not the cause of my action or if it is, it is itself caused by antecedent factors beyond my control.
So Anthony Quinton: People who have no conscience at all are rare. 12 This is surely why, when we come across wickedness in which the perpetrator has no sense of it being wrong, we feel not just shock or horror but terror. We have the sense of meeting a world of meaninglessness utterly unlike our own: a dark, unknown world. The world of immorality and moral weakness, with which we are all familiar, is undeniably our world. And we can easily imagine someone whose moral sensitivity is limited Amoralism 33 and very rudimentary: a person, for instance, who helps only those whom he likes or his own relatives or those bound by oaths of loyalty, as in the case of the Mafia, but nobody else.
An intelligent person's guide to Christian ethics by Alban McCoy