[Human body, existence and theology. Reflections on anthropologic and theologic relevance of the structure of human body].
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Anthropology↗
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[Theology of reason. Recent trends in the envangelic theology (demythization)].
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Mythology↗
["Dialectic theology" and the problem of dialectics in theology].
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Anthropology↗
Theological reflection enhances pastoral care skills.
Theology can contribute to pastoral care by interpreting experiences in a faith context, reinforcing the pastoral care giver's identity, and orienting one's ministry style to be more congruent with that of Jesus. Models for theological reflection generally begin with an analysis of the patient's experience. In addition to gathering information on the factual level, the pastoral care giver seeks to discern the experience's dominant theological meaning. The next step is to identify and explore a theological parallel to the experience. For example, images of "stopping for a stranger" or "taking a detour " would suggest the theological parallel of the Good Samaritan. The final step is to enact the reflection, that is, to apply the theological interpretation to the patient's situation. Besides sharing the interpretation with the patient, the enactment may include changing one's style of ministry.
Pastoral Care↗
Did God create our universe? Theological reflections on the Big Bang, inflation, and quantum cosmologies.
The sciences and the humanities, including theology, form an epistemic hierarchy that ensures both constraint and irreducibility. At the same time, theological methodology is analogous to scientific methodology, though with several important differences. This model of interaction between science and theology can be seen illustrated in a consideration of the relation between contemporary cosmology (Big Bang cosmology, cosmic inflation, and quantum cosmology) and Christian systematic and natural theology. In light of developments in cosmology, the question of origins has become theologically less interesting than that of the cosmic evolution of a contingent universe.
Extraterrestrial Environment↗
Whole or parts--a theological perspective on 'person'.
The influence of a theological perspective on nursing may be seen in the ethical debates concerning the beginning and end of life, the presence of theologians on ethics committees demonstrating the scope of opinion being sought. The meeting of theology and nursing to be addressed in this paper centres on the interaction of one human being with another, characterized by the terms community, relationship, response. Theology is concerned with persons reaching their potential not in isolation from, but in community with others. Fragmented care ensues from dividing a person into 'manageable' parts. Christian theology knows no such separation and offers a focus for an understanding of 'person' which has relevance for holistic nursing. The same holds true for groups as well as individuals; to focus primarily on self-interest is to ignore the possibilities for mutual exchange. Living 'in relationship' is both the point of departure and the ultimate goal of all created existence. Autonomy and mutuality are two sides of the same coin and the pursuit of one at the expense of the other is, according to Christian theology, not only illusory but a denial of the purpose of creation.
Ethics, Nursing↗
Classical Anglican moral theology: unavoidably non-ecumenical.
In its specific moral conclusions ecclesiastical Anglican theology shares much with traditional Protestantism, Roman Catholicism, and Eastern Orthodoxy. In its understanding of the method and purpose of moral theology classical Anglicanism sometimes diverges from earlier Roman Catholicism -- and anticipates the most positive developments in contemporary Roman Catholic moral theology -- while sharing a common theological heritage with Rome in its understanding of natural law, the moral agent, and the moral act. Anglicans situate moral reasoning within the Church of the patristic Tradition, which distinguishes them from Protestants, yet do not accept the Roman magisterium's self-understanding. Consequently, the Anglican mode of moral reasoning has strong affinities with the Orthodox churches.
Bioethics↗
Jewish theology and bioethics.
This article explores the theological foundations of both classical and contemporary Jewish ethics, with special reference to biomedical issues. Traditional views concerning God's revelation to Israel are shown to underlie the methodological orientation of classical Jewish ethics, which is both legalistic and particularistic. Contemporary Jewish ethicists, by contrast, have tended to embrace more liberal views of revelation which have mitigated both the legalism and the particularism of their approach. Apart from methodological considerations, much of the content of Jewish medical ethics has also been shaped by theological concerns. Specifically, a Jewish theology of creation provides basic norms and values which inform Jewish responses to a range of contemporary biomedical issues. Finally, it is suggested that the theological roots of this ethical tradition do not disqualify it from making a significant contribution to the wider discussion of biomedical issues in our secular, pluralistic society.
Bioethical Issues↗
Theological reflections on violence and abuse.
This article examines the contemporary problem of intimate violence and sexual assault within a larger theoretical and theological context. It does so by tracing two trajectories in theological thinking: first, that suffering is sent from God and requires obedience; and, second, that the roles of men and women are not only specific and hierarchical but must remain so lest society risk moral chaos. It argues that many messages from traditional Christian theology continue to haunt abused women in such a way as to at times facilitate domestic violence. It offers suggestions for transforming common theological interpretations in ways that are empowering for battered women. These recommendations include attempts to emphasize resources within a tradition that may help transform unjust power relations like those in abusive relationships.
Battered Women↗
In the light of the splendor: Veritatis Splendor and moral theology.
In the last 25 years, Roman Catholic moral theology has debated issues ranging from the sources of moral theology to the role of ecclesiastical authority in moral theology. In 1993, Pope John Paul II issued his encyclical letter Veritatis Splendor, which addresses issues in fundamental moral theology. The encyclical must be understood against the background of ongoing debates since Pope Paul VI's 1968 encyclical on birth control (Humanae Vitae). It is not clear what the impact of Veritatis Splendor will be. However, it seems safe to say that it will be deployed in debates about issues such as birth control, artificial reproduction, sterilization, and abortion.
Abortion, Induced↗
The hopeful pessimist: Christian pastoral theology in a pessimistic context.
Notes that contemporary caregivers minister in a situation characterized not only by cultural pessimism, but also by the decline of Christian pastoral theology. Argues that the current renewal in theology, which involves a shift to nonfoundationalism, holds promise for a corresponding renewal in pastoral theology that could lead to a retrieval of the unique grammar of the Christian practitioner; namely, the language of hope. Opines that nonfoundationalist Christian pastoral theology would set forth a hope that is particular, eschatological, and pessimistic in contrast to the foundationalist hope with its focus on the hopeful human person, a hope that is directed beyond the human toward the God of the Bible who promises life from the dead.
Attitude↗
Bioethics and Christian theology.
The authors of this essay suggest that the field of bioethics and Christian theology have a great deal to offer each other. The authors first argue that representatives from both fields must first make sure that they fully and correctly represent their respective position. In other words, scientists, ethicists, and theologians alike must make sure that they present their fields and not use their knowledge merely for personal gain at the stake of misguiding people. Once this is established, the authors then proceed to show the intimate relationship between Christianity and medicine that has existed throughout the ages. It is a call for a continuation of such a relationship that the authors suggest between bioethics and theology. Through an integration of bioethics and Christian theology, both scientists/physicians and theologians are able to gain greater insight into the human person--a focus in both fields.
Bioethics↗
Theological discourse and the postmodern condition: the case of bioethics.
Bioethics reflects--like many other disciplines--the cultural fragmentation and the complexity of what has come to be known as the postmodern condition. The case of bioethics is particularly acute because of its epistemological indeterminacy and the moral pluralism characterizing postliberal societies. A provisional solution to this situation is the retrieval of a neo-Kantian version of ethical formalism in which concern for a consensus on rules replaces universal dialogue on moral content. The article analyzes the possible consequences of this solution with reference to theological ethics. In particular, the reduction of ethical rationality to a function of political regulation on the one hand, and the implicit legitimization of ethical relativism on the other, push any theological contribution to bioethics to the margins. The central methodological issue for the articulation of theological discourse in bioethics is how to avoid the pitfall of privatism while creating the conditions for ethical dialogue across different traditions.
Bioethical Issues↗
Faith-to-faith at the bedside: theological and ethical issues in ecumenical clinical chaplaincy.
Chaplains who serve in a clinical context often minister to patients representing a wide variety of faiths. In order to offer the best pastoral care possible, the chaplain should first possess a set of personal theological convictions as a foundation for ministry. Second, he or she needs to be sensitive to the beliefs and practices of the patients. Third, it is vital to develop a relationship of acceptance and trust not only with patients under their care, but also with family members and caregivers as well. At times, situations will arise that are purely religious or theological. In a clinical setting, however, the questions and problems that arise more often are both theological and ethical. It is beneficial for the chaplain to be involved in an ethics committee, where the specifics of each case can be discussed, and staff can offer counsel to patients and their families. This study examines issues that chaplains face at the bedside, such as terminal care, life-prolonging treatments, dementia, persistent vegetative state, and euthanasia-assisted suicide. We will discover that those who are involved in clinical pastoral ministry will be called upon to be a comforter, mediator, educator, ethicist, and counselor.
Chaplaincy Service, Hospital↗
Bioethics, theology, and social change.
Recent years have witnessed a concern among theological bioethicists that secular debate has grown increasingly "thin," and that "thick" religious traditions and their spokespersons have been correspondingly excluded. This essay disputes that analysis. First, religious and theological voices compete for public attention and effectiveness with the equally "thick" cultural traditions of modern science and market capitalism. The distinctive contribution of religion should be to emphasize social justice in access to the benefits of health care, challenging the for-profit global marketing of research and biotechnology to wealthy consumers. Second, religion and theology have been and are still socially effective in sponsoring activism for practical change, both locally and globally. This claim will be supported with specific examples; with familiar concepts like subsidiarity and "middle axioms"; and with recent analyses of "participatory democracy" and of emerging, decentralized forms of global governance.
Bioethics↗
"To see things as God sees them": theological reflections on pastoral care to persons with dementia.
Although theology is often seen as impractical speculation on unimportant matters, it serves as a necessary foundation--and provides valuable guidance--for chaplains who must provide pastoral care to persons with dementia and their families. Theology can help us "to see things as God sees them." Among the theological doctrines found in the Hebrew-Christian scriptures and traditions that are particularly helpful are the following: human creation "in the image of God"; human nature as a psychophysical unity; the dependence of all persons upon God's mercy; the centrality of community; and God's judgment of personal worth by standards very different from those of "the world." A model for applying these concepts and some thoughts of the importance of chaplains are offered.
Dementia↗
The Discipline: its impact on my theological perspective, pastoral identity and practice.
This article is a personal interpretation of how The Discipline has re-formulated the pastoral identity, practice, and theology of a board certified chaplain providing ministry to patients in the heart sciences. His reflections take into account his history as an ordained priest and as a professionally trained chaplain. The article reflects his struggles and theological transformations, demonstrating how a theological base may emerge from the interpretative reflection on The Discipline. The article describes the uneasy internal and external processes that occurred in and around him during that transformation. His story also attests to growth made "from the inside out" as a chaplain within a generative multi-faith department.
Anecdotes as Topic↗
[Teachings in bioethics from the Pontifical Academy of Theology in Cracow].
The paper consists of two parts. In part one the author outlines conditions of introducing bioethics as lectures in university faculties of medicine and theology. After a few years of intensive development of bioethics, now some stagnancy can be observed. The author analyzes reasons for slowing down the intensity of that development. In part two the author reports of teaching activities in the Institute of Bioethics of the Pontifical Academy of Theology in Cracow. The teaching is on two levels. There is a basic course and postgraduate studies for theological and philosophical students. Also courses and conferences for health care workers are held.
Bioethics↗