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Preface
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v Preface Francis of Assisi, often referred to as a vernacular theologian , was at the center of that perfect storm known as the Franciscan Movement. While the Order’s roots are unmistakably lay it quickly became established as a clerical organ of the thirteenth century Roman Catholic Church and, as such, was often at the forefront of theological and philosophical debate affecting every aspect of the faith life of that time. Leaders from within the Order rose up to guide the development of those discussions and to safeguard the orthodoxy of the faithful. Names like Anthony of Padua, Alexander of Hales, Bonaventure of Bagnoregio, John Duns Scotus, Peter John Olivi and William of Ockham – to mention just a few – have come down to us and their arguments continue to entice us into that world of subtlety and complexity which was Medieval Scholasticism. Scholars, both within the Family and without, search the teachings and writings of these medieval giants for insights that can be applied to contemporary challenges. It is just that which has drawn us to Washington Theological Union this May of 2008: the opportunity to engage with these medieval philosophers and theologians on the topic of moral decisionmaking and the relevance of these thirteenth and fourteenth century Franciscans to today’s world and today’s Church. This present volume presents the thought of five of the foremost scholars on that very topic: moral decision-making. We begin with the work of Brian Johnstone who takes up the issue of what features of the twenty-first century could pose challenges for decision making? Avoiding the temptation to list those issues where difficult decisions are clearly needed , – for example, peace, hunger, AIDS, ecology and global vi warming – he, instead focuses on the question of “methods” and offers a framework within which these issues can be addressed . Constructing an appropriate way of approaching contemporary issues is, perhaps, the most important challenge that we have to face. Our second presenter is Thomas Shannon who helps us explore perspectives on human nature offered by our Franciscan tradition. These perspectives present a profound challenge to our contemporary American way of life. First, it challenges the way we act with respect to nature. Second, the Franciscan vision challenges how we view ourselves and others. Third, it challenges how we view the dignity of human beings. Stemming from creation in the image of God, our dignity is a vocation. And the vocation consists in our being the voice of creation. By this vocation we participate in the transformation of the world and thus join in the cosmic praise to the resurrected and glorified Christ. Our third presenter, Kathryn Getek, begins her investigation of virtue with Christ’s suffering and leads us to understand virtue’s aim is arriving at delight in God. She reflects on the reality of Franciscan virtue as counterpointing specific Franciscan vices and leads us to new ways to think about applying the virtues of Francis and Clare to our own lives. Getek suggests a way of integrating the traditional cardinal virtues and the Aristotelian mean with the spiritual teachings of Bonaventure and John of Caulibus. She suggests, as particularly Franciscan, a version of the traditional cardinal virtues: Franciscan justice found in humility, Franciscan fortitude in patience, Franciscan temperance in poverty, and Franciscan prudence in relational and affective discretion. Ultimately, any discussion of Franciscan virtue, to be authentic , must be concerned not with human development or happiness but with praise of and delight in God. Thomas Nairn, our fourth presenter, looks at the question of whether death is a moral issue. In his presentation he travels a circuitous route from the theological and medical viewpoints of the Middle Ages to the complex issues of today’s advanced medical care and the end-of-life experience [34.204.181.19] Project MUSE (2024-03-19 14:38 GMT) vii complicated by society’s dependence on legal remedies. The Catholic ethical tradition regarding the end of life prides itself in being an ethic of care. A conversation between the Franciscan intellectual tradition and Catholic bioethics can, however, clarify the true meaning of care. Rooted in the Middle Ages, the Franciscan tradition has not equated care with the prolongation of life. The Franciscan intellectual tradition arose at a time when to prolong life was seen as immoral, evidence of an attachment to life that was still “sinfully loved.” The Franciscan intellectual tradition thus raises larger questions regarding the nature and complexity of care for the dying. As...