The real test of love as seen in
the deeper moral traditions of mankind, and in the Christian faith, is the willingness of persons to commit their lives and sexual being faithfully to one another «till death do us part».29
Not exact matches
Of course they may end up disagreeing with Bernard of Clairvaux, Augustine, and Barth about the
moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the
tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our
deep indebtedness to that
tradition for giving us the theological and ethical vision to even make our argument for inclusion»?
In hopes of a
deeper understanding of God, we study such subjects as Jesus Christ and Israel, scripture in
tradition, the history of practices of interpretation of scripture and practices of response to God in worship,
moral responsibility and institution building.
I will return to these themes below, but for now my point is a simple one: Catholic
moral theology needs to reestablish a connection with the broader and
deeper just war
tradition, and especially with the form given that
tradition in the classic period of its development.
He fails to take into account the ongoing «legitimation crisis» of the dominant American
tradition within the African - American community — a crisis that has spawned a
deep resentment and contempt which undermines constructive
moral choice.
Contrastingly, Peter Bristow's analysis of postconciliar
moral thought in Christian Ethics and the Human Person exemplifies the theologian's responsibility to gain «an ever
deeper understanding of the Word of God... handed on faithfully by the Church's living
Tradition under the guidance of the Magisterium» (CDF 1990, no. 21).