Wyclif's Moral Theologh (draft of section published in Paulist Press, Wycliffite Spirituality) (original) (raw)

Moral Theology at the Dawn of Vatican II

The article offers an overview of the Compendio de teología moral by Arregui-Zalba, a very significant work of moral theology (particularly in the Spanish speaking world) in the years preceding Vatican II. The overview presents the structure of the book, some of the main characteristics of its way of doing moral theology and a few examples of particular topics. The article helps us understand the directions of pre-conciliar moral theology. 50 years after Vatican II, the aim of the article is to help to understand the significance and the effects of the Council in the renewal of moral theology, particularly the significance and timeliness of the call of Optatam Totius, 16 to give special care to the perfection of moral theology, which "nourished more on the teaching of the Bible, should shed light on the loftiness of the calling of the faithful in Christ and the obligation that is theirs of bearing fruit in charity for the life of the world."

A Golden Age of Theology at Prague: Prague Sentences Commentaries from 1375 to 1385, the terminus post quem for Evidence of Wycliffism in Bohemia

Historia Universitatis Carolinae Pragensis, 2015

This article is a survey of the first Sentences commentaries at the University of Prague, from lectures delivered between ca. 1376 and ca. 1381, those of Conrad of Ebrach O.Cist, the seculars Conrad of Soltau and Menso of Beckhusen, and Nicholas Biceps O. P. Biceps' commentary contains the first evidence for Wyclif's works in Bohemia, but a careful examination of the sources reveals that we have no evidence for Wycliffism in Prague before 1385, not 1381 or 1378 as previously thought. If Biceps was remembered primarily in Prague, Ebrach's commentary exerted an influence in Paris and Vienna, Soltau's was read all over Central Europe, and the works of Ebrach, Soltau, and Beckhusen provided the models for several Sentences commentaries at Kraków. They may not have aroused the excitement that Jan Hus and Jerome of Prague would, but they make the years surrounding the onset of the Great Schism a Golden Age of Theology.

Moral Theology Out of Western Europe

Theological Studies, 1998

The authors offer a panoramic view of contemporary moral theology from West European countries organized around five themes: reception of recent papal magisterial documents, "autonomous" ethics in the context of faith, natural law, conscience and moral reasoning, and issues in bioethics. Europeans are seen as emphasizing the agent as a relational subject intimately linked to the rest of humanity, to the natural order, and to God, and as almost always writing from a historicist rather than a classicist viewpoint] L AST YEAR at a meeting of regular contributors to the "Notes in Current Moral Theology" a discussion developed about the need for these notes to have a more international scope, and we were delegated to make a first foray into that arena by focusing on moral theology published in Western Europe (basically Austria, Belgium, France, Germany, Italy, and Spain) over the past five years. After reviewing more than two hundred books and essays, we recognize that we have hardly done justice to the depth of those works. We are surprised, however, by an emerging consensus: the moral theology coming out of Western Europe is basically continuing on the original agenda established by those who promoted an autonomous ethics in the context of faith, but with one important modification. Writers today understand autonomy in two different ways. As opposed to theonomy or heteronomy, contemporary writers insist on the basic insight of an autonomous ethics in the context of faith, that is, of a responsible human self-determination. As a basic telos, however, autonomy is an inadequate expression for the end of the human subject. Almost every major contributor insists on the need to talk of the realization of a subject as relational. A profound interest in the person whose subjec

The Law of Christ (Lex Christi) and the Law of God (Lex Dei) - Jan Hus's Concept of Reform

The Bohemian Reformation and Religious Practice Vol. 10, in: DAVID, Zdeněk V., DEKARLI, Martin, HABERKERN, Phillip and HOLETON, David R., FILOSOFIA, 2015, pp. 49–69

An Ethic of Love: Toward a Contemporary Johannine Theology

The Gospel of John is both profoundly beautiful and extremely dangerous. It is a work that abounds in language of hope and faith, yet it has also been the origin of much evil, especially in the form of an anti-Judaic violence that transmogrified into centuries of anti-Semitism. Can this text so often seen as exclusionary be relevant in our increasingly pluralistic times? How is one to proclaim what is life-giving in John to today’s world, one now considered to have moved so far and so fast beyond the universals of modernism that it is referred to as hypermodern? Despite our cultural circumstance of rapid flux and unclear values, the Gospel of John nevertheless forces us to confront the eternal ethical questions of who we are to be and how we are to live. It demands that we ask what in it contributes to human flourishing, what leads to human diminishing. This paper will touch on these questions, albeit briefly and incompletely, within a framework of three ethical concerns for the Gospel in the 21st century: its anti-Judaic bias, its neglect of the poor and marginalized and its exclusivism.

God’s Will as the Foundation of Morality: A Medieval Historical Perspective

Religions

Theological voluntarism places the foundation of morality in the will of God. The formulation of such a thesis warrants further refinement. Different formulations of theological voluntarism were put forward in medieval philosophical theology involving the relation of God’s will to the divine intellect (reason) in determining ethical status. The fourteenth century Franciscan Andrew of Neufchateau maintained a purely voluntaristic theory in which it is God’s will alone (and not the divine intellect) that determines ethical status. Subsequently Pierre d’Ailly worked with a divine will which is identical with the divine intellect in a strong sense while still maintaining that it is properly assigned to the divine will to be an obligatory law. Later, Jean Gerson, a student of Pierre d’Ailly, spoke explicitly of God’s will and reason together as involved in God’s activity in the ethical realm. In this paper, we set out these three different formulations of theological voluntarism, tracing...

Editor, Martin Knutzen – Philosophischer Beweis von der Wahrheit der christlichen Religion (1747) [2006]

Reviews (1) Kant-Studien 101 (2010): 119–120 [R. Pozzo]. (2) Journal of Ecclesiastical History 57 (2006): 790-791 [W. P. Ward] (3) Theological Studies 68 (2007): 471-472 [J. Betz] (4) Journal for the History of Modern Theology 15 (2008): 173–174 [J. Wischmeyer]. (5) Theologie und Philosophie 81 (2006): 585-587 [G. Sala] (6) Freiburger Zeitschrift für Philosophie und Theologie 53 (2006): 527-531 [S. Knebel] (7) Theologische Revue 103 (2007), 516-518 [A. Winter]