Sunday, 30 December 2018
I want to talk today about how the Holy Family, of Jesus, Mary and Joseph, can be a role model for religious practice in the family home. I’m aware that many in West Moors have grandchildren rather than just children, but hopefully you feel these are points we all need to ponder. And I’m aware, also, that in many ways I am preaching to the converted -if you’re here at Sunday Mass just a few days after Christmas, then you probably already take your religious practice seriously. Nonetheless, looking at the Holy Family can hopefully confirm you in that practice.
Let me start by pointing out a detail in the Gospel text we heard: “When he was 12 years old, they went up for the feast as usual”(Lk 2:42). The point I want to highlight is the “as usual” -they, as a family, had a REGULAR religious practice of going up to the Temple in Jerusalem for the Passover.
In our own families, as we all know, children pick up most of what they learn from their parents by osmosis -just absorbing what their parents do, and becoming like their parents in lots of little habits and manners.
This is why it’s really important that we have RELIGIOUS influences in the home.
Let me return to the Gospel text on another point: The boy Jesus makes it clear that being “busy with my Father’s affairs” (Lk 2:49) means that GOD is His REAL Father.
Now, for Jesus, this was true in a unique way.
But there is another sense in which it is true of the children in your home too. They belong to God even more than they belong to you. They are loved by God even more than they are loved by you.
Our heavenly Father entrusts the raising of His spiritual children to their physical parents. He wants you to raise them in such a way that you introduce them to HIM, their SPIRITUAL Father.
In our first reading while we didn’t get the whole story to hear the background, Hannah gave her child to God. She did this because she recognised that her child came from God, and so she offers him back. Something of that same attitude needs to be in every mother and in every father.
So, HOW do you introduce your child to God, his spiritual father?
You need to talk to your child ABOUT God, and teach your child about God.
You need to teach your child how to pray, how to talk TO God, just as you no doubt introduced your child to his grandparents and so forth.
And, returning to the image of the Holy Family having the regular family tradition of going up to the Temple for the Passover, we need to have little traditions in our families that imbed God into our lives.
What traditions can this include?
Most basically, the practice of attending Mass each and every Sunday. How does your child learn that God is a fixture and not just some disposable commodity? By the priority that you give to worshiping Him on HIS day, the Lord’s Day, Sunday. I’m very fortunate that when I was growing up I always experienced that Sunday Mass was a priority that was unquestioned. When we planned our weekend, we planned when Sunday Mass would be. When we travelled, we found out where the Catholic church would be, and what times it had Mass. And when my parents planned which out-of-school activities I would do, making those activities revolve around Mass, rather than the other way around -this taught me lessons even before I ever realised it.
Another simple practice is night prayers as a family. I’ve enclosed a sheet with some example prayers in the newsletter (click here). But there are many simple prayers a family can learn to say together at the foot of the bed. Learning to thank God at the end of the day. Learning to apologize to Him for the sins of the day. Asking Him for what I will need the next day.
To sum that up: the Holy Family had customs, family practices, that built God into their family life.
Our families, likewise, need to have customs, little traditions, things we regularly do, so that a child grows up having his or her physical parents introducing him or her to God the HEAVENLY Father.
Lets think today what those practices are in our own homes, and what more they could be.
And be thankful for what we ourselves experienced over life, for good or ill, that led us to be here today with God the Father.
Tuesday, 25 December 2018
We gather here today to recall and celebrate what Christmas is truly about.
I would like, very simply, to focus ourselves on the question of WHO the baby in the manger was, and why it should matter to us.
The baby’s birth was heralded by angels, shepherds came and worshiped, and a star guided wise men from the east to find Him.
These are not normal things to happen when a baby is born.
This was not an ordinary baby.
When He grew up, He would work miracles:
He would heal the sick and raise the dead;
He would walk on water and calm the storms.
He would, teach so powerfully that crowds of thousands would flock to hear Him.
This baby was born for a purpose.
Let me note three aspects of His purpose, three aspects of WHO the baby is:
First, He was born to be your friend.
There is a loneliness in the human heart that seeks to be satisfied.
There is a loneliness in the human heart that even the turkey and feasting of today can’t ignore.
This child was born for you, born to be your friend,
Born to be your companion in both your difficulties and your joys.
He was born in rejection, in a stable because there was no room in the inn.
So, when you feel dejected, He can be the friend who know your trails.
He brought, repeatedly, “joy”(Lk 2:10 e.g. Lk 19:6) to those who met Him.
So, when you feel joys, He can be the one you share those with.
He was born to be your friend.
But, more than this, His is not a friendship of equals: He was also born to be your king.
Let us note what the angels said at His birth:
The angels emphasised that He was born in Bethlehem, “the town of David”(Lk 2:11), a descendent of David, “of David’s House and line”(Lk 2:4).
David was the greatest king of the Old Testament, the greatest king of God’s chosen people.
This was baby was descended from him, thus, this baby was born to be king.
This baby was born to be YOUR King.
Friend, king, but more still: He was and is GOD:
The Lord and Creator of the cosmos sought to reach down and enter His Creation.
The Lord and Creator of the cosmos made us, made humans as the pinnacle of His work, and had a plan to unite us to Himself:
to unite us to Himself by becoming one of us, by taking flesh as a baby in Bethlehem.
A final point: All this calls for a response from us.
If He has come to be your friend,
then He calls for you to offer Him friendship.
If He has come to be your King,
then He expects you to render Him the service due to a King.
If He has given Himself to you, as God entering our world,
then it is clear that we must give ourselves to Him.
The shepherds gave a lamb; the kings gave gold, frankincense and myrrh,
As the carol sings, we must give our hearts.
Who is the baby? Your friend, your King, your God.
Sunday, 16 December 2018
This Christmas, as soon as the last person leaves after the 10am Mass, I’ll be driving home for Christmas. And there are certain moments in the journey when I get a little sense of excitement at the closeness of being home -I’m not there YET, but I somehow sense and anticipate the outcome, even before it arrives:
when I see the town SIGN saying, “Torquay. Welcome to the English Riviera”;
when I get to the SEAfront and the road takes me along beach promenade.
I’ve not yet got home, I’ve not yet greeted my family, and yet, I am somehow anticipating that outcome and some of the joy of that outcome fills me already.
I offer that to you today as an image of the joy that should fill us today, on Gaudete Sunday, this 3rd Sunday of Advent.
Christmas has not come yet,
Christ has not come yet,
And nonetheless, the Church bids us rejoice at His coming -in anticipation.
There is a joy borne of love, when we possess the beloved -in union with them.
There is a different joy that is borne of HOPE, when we do not yet possess, but are confident that we WILL possess. And our advent joy is this joy-borne-of-hope.
Today is ‘Gaudete’ Sunday, the 3rd Sunday of Advent. This word means ‘rejoice’ and it comes from the Scripture verse we heard in our second reading (Year C):
‘Rejoice in the Lord, always, and again I say, ‘rejoice’!... the Lord is at hand’(Phil 4:4).
There are many things people rejoice in at Christmas, good things:
Family, presents, food -but none of these are ‘the Lord’.
Let us think for a moment about why it is THE LORD that we should rejoice in.
Let us start with the most basic truth of human existence:
We are all SEEKING something, we are all seeking happiness.
Humans disagree about where they will find happiness, and disagree about what happiness looks like, but they all want it. No one wants to be miserable. (St Augustine, Confessions, Bk 3, Ch 2)
If happiness is real, then it is only something truly incredible that can cause it
-our desire is so great,
our yearning is so persistent,
that only something incredible can satisfy it.
Only God, Himself.
We want justice in the world, and we can’t achieve it.
We want love in the world, and there’s not enough of it to go around.
But now, half-way through Advent, we can recall the promise of the One whose coming can bring this,
He has fulfilled His promises in the past,
let us rejoice in the confidence that He will fulfil His promises for the future.
He is “very near”(Phil 4:5).
A final brief point: Let us get ourselves ready.
When the people wanted to be ready for the coming of the Messiah, they asked St John the Baptist, “What must we do?”(Lk 3:10), as our Gospel text opened.
If WE have joy in our heart, not yet the joy of possession, but the joy-borne-of-hope,
then let us ask ourselves “what must we do?” to make ready a place for the Lord in our hearts this Christmas.
Sunday, 9 December 2018
I was shopping in Wilko this week and the woman at the cash register smiled, looked at my food and presents, and said, ‘Christmas is such a special time’.
Indeed, this is a ‘special’ time.
But, as Christians, we know that many of those around us have forgotten what makes it ‘special’:
the coming of the Lord Jesus.
Like most of you, I find that the build up to Christmas can easily distract me from what Christmas is about:
The stress, the shopping, and more.
How can I focus on the RIGHT things?
How can I prepare, in my heart, for Christ to COME?
Our Advent readings, over the 4 weeks, give us different tools, but today’s is on what it is WITHIN me that stops the Lord coming:
That not an EASY message, but it’s a very BIBLICAL one, and a crucial one
We heard in our gospel about how St John the Baptist prepared for the first coming of Jesus Christ, prepared by crying out in the wilderness, "prepare a way that the Lord"(Lk 3:4), and the way he called people to prepare the way for the Lord was by REPENTING of their sins.
If I want the Lord to come to me this Christmas, then I need to create SPACE in my heart for Him.
The thing that fills my heart, the things that stop there being space for Him, are my sins.
Let me note two things: I need to see, and, I need a cleaning agent.
Wilko sells reading glasses, and I’m reaching that age when I sense that I can’t read properly without them.
The text can be right in front of me, and I can’t really see it any more.
But the biggest sight problem I have is seeing my sins, being HONEST about my sins.
I feel grumpy and tired, and I blame other people, rather than looking into my own heart.
I find myself complaining about my problems, when I should see that I need to listen to others.
I need to SEE my sins.
And the most powerful tool for this is regular confession.
Going to regular confession, and the regular examination of conscience that goes with this, this is a most POWERFUL tool to enable me to see my sins, to enable me to see what is stopping the Lord coming.
There is an examination of conscience sheet inside the newsletter this week, take it and prepare.
We have 4 priests coming soon for hear your Advent confessions, 18th Dec, but what we each need is to be going to confession REGULARLY if we are to see our sins
-if we are to have the ‘reading glasses for the soul’.
Wilko also sell cleaning agents: limescale remover, washing up liquid, and more.
But the biggest cleaning I need is in my soul, of the dirt of my sins.
And the Lord established a mechanism for this: the sacrament of Confession.
As Jesus said to the Apostles, His first priests: “Those whose sins you shall forgive they are forgiven them, those whose sins you shall retain they are retained” (Jn 20:23).
If the Lord is to come this Christmas, I need to not just SEE my sins, but bring them to the divine cleaning agent: Confession.
I can’t forgive myself, only God can do that.
I can’t heal myself, only God can do that.
The thing that makes Christmas ‘special’ is not for sale in Wilko.
The thing that prepares me for Christmas is not for sale in Wilko.
The greatest gift that prepares me for the coming of the Lord is His forgiveness, available in Confession, a great tool for regular use, but especially in this season.
Sunday, 2 December 2018
This Sunday I’ll have been a priest for 20 years, I was ordained in 1998.
In that time I’ve thought many times about the Second Coming of Christ, which is the theme of our readings this first Sunday of Advent.
I was ordained just before the year 2000, the turn of the Millennium, and there was much buzz then about the End of the World, would the year 2000 be the time - would it be soon?
I’ve read many internet posts about ‘signs’ of the Second Coming, many details of the book of Revelation supposedly being fulfilled RIGHT NOW. I’ve read about how Pope John Paul II, who was pope when I was ordained, spoke often about the “acceleration of history”, about the ever-more-rapid pace of change in society, and people speculated that this is all heading to a conclusion, soon: Christ will Return.
As I noted two weeks ago, while the Second Coming fills some people with fear, nonetheless, it’s supposed to be a thing of HOPE. Thus our Gospel text says today, “your LIBERATION is near at hand” (Lk 21:28).
BUT what should we do if we FEAR His final coming?
Well, there is an obvious way to be READY for His Second and final coming, and that is to welcome His coming, already, TODAY.
The saints speak of three comings of Christ (St Bernard, Office Readings Advent Wk 1 Wed):
2000 years ago in Bethlehem in humility, at the end of time in glory,
and now, every day that we welcome Him into our hearts.
And, thinking of this being my 20th anniversary of priestly ordination: a priest’s role is all about Christ coming. This is what I am here for:
That He might come in the Mass,
That He might come in Baptism,
That He might come with forgiveness in Confession.
Why am I here, as a priest? I am here to be an instrument CAUSING His coming.
Thinking more specifically, let me note a parish priest’s PRIMARY purpose:
Many people might guess this wrong: if I was to ask everyone here what they thought the Church taught was a parish priest’s primary purpose, what would you guess?
It’s not to offer Mass, though I do that every day, 9 times this week.
It’s not to visit the sick, though I do that often too, 3 times this particular week.
My PRIMARY purpose, according to Vatican II (Pres Ord n.4), according to encyclicals of the 20th century before the Council (Acerbo Nimis, n.7, 10, 11, 12), according to the Council of Trent (Sess. V, cap. 2, De Reform.; Sess. XXII, cap. 8; Sess. XXIV, cap. 4 & 7, De Reform), my primary role is:
Is to TEACH and PREACH, to proclaim the Gospel, to make Christ present by preaching of Him.
And my secondary role is to do that, in particular, in formation of youth.
And as a priest, it has been my great JOY over the years to witness many occasions when people have heard of Him and ACCEPTED Him, when He has been presented to them and they have let Him COME into their hearts and lives.
And, I say this to you today, as an ADVENT focus:
If we are to prepare for His coming for Christmas,
If we are to prepare for His coming at the End of Time,
Then, we need to welcome His coming TODAY.
He comes in the sacraments: the Mass, and Confession.
He comes when we love Him in the least and the needy, when for example, we donate to the food bank in our ‘Reverse Advent Calendars’.
He comes in personal prayer.
He comes when we read His holy Word in the Bible.
He will come in glory at the End.
He came in weakness when He was born.
Let us prepare for His Christmas coming by welcoming Him now.
Primarily to teach
Vat II Pres Ord n.4 “priests, as co-workers with their bishops, have the PRIMARY duty of proclaiming the Gospel of God to all.”
“We must now consider upon whom rests the obligation to dissipate this most pernicious ignorance and to impart in its stead the knowledge that is wholly indispensable. There can be no doubt, Venerable Brethren, that this most important duty rests upon all who are pastors of souls. On them, by command of Christ, rest the obligations of knowing and of feeding the flocks committed to their care; and to feed implies, first of all, to teach. "I will give you pastors according to my own heart," God promised through Jeremias, "and they shall feed you with knowledge and doctrine." Hence the Apostle Paul said: "Christ did not send me to baptize, but to preach the gospel," thereby indicating that the first duty of all those who are entrusted in any way with the government of the Church is to instruct the faithful in the things of God.”(Pius X, Acerbo Nimis, n.7)
“If what We have just said [that a priest’s primary role is to teach, c.f. n.7] is applicable to all priests, does it not apply with much greater force to those who possess the title and the authority of parish priests, and who, by virtue of their rank and in a sense by virtue of a contract, hold the office of pastors of souls? These are, to a certain extent, the pastors and teachers appointed by Christ in order that the faithful might not be as "children, tossed to and fro and carried about by every wind of doctrine devised in the wickedness of men," but that practicing "the truth in love," they may, "grow up in all things in him who is the head, Christ." “(Pius X, Acerbo Nimis, n.10)
“For this reason the Council of Trent, treating of the duties of pastors of souls, decreed that their first and most important work is the instruction of the faithful.[Council of Trent, Sess. V, cap. 2, De Reform.; Sess. XXII, cap. 8; Sess. XXIV, cap. 4 & 7, De Reform.] “(Pius X, Acerbo Nimis, n.11)
“These prescriptions of the Council of Trent have been summarized and still more clearly defined by Our Predecessor, Benedict XIV, in his Constitution Esti minime. "Two chief obligations," he wrote, "have been imposed by the Council of Trent on those who have the care of souls: first, that of preaching the things of God to the people on the feast days; and second, that of teaching the rudiments of faith and of the divine law to the youth and others who need such instruction." Here the wise Pontiff rightly distinguishes between these two duties: one is what is commonly known as the explanation of the Gospel and the other is the teaching of Christian doctrine. Perhaps there are some who, wishing to lessen their labours, would believe that the homily on the Gospel can take the place of catechetical instruction. But for one who reflects a moment, such is obviously impossible. The sermon on the holy Gospel is addressed to those who should have already received knowledge of the elements of faith. It is, so to speak, bread broken for adults. Catechetical instruction, on the other hand, is that milk which the Apostle Peter wished the faithful to desire in all simplicity like newborn babes.”(Pius X, Acerbo Nimis, n.12)
“The principal way to restore the empire of God in the souls is religious instruction… this is why Christ commanded the Apostles, ‘Going forth teach all teach’(Mt 28:19)”:(Pius X, E supreme, n.12)
Saturday, 1 December 2018
1) Introduction: What is ‘Moral Theology’? & The Place of Scripture, Tradition, Magisterium, and Reason in Moral Theology
2) The History of Moral Theology
Possible additional reading: Servais Pinckaers, OP, Morality: The Catholic View, trans Michael Sherwin, OP (South Bend, Indiana: St Augustine’s Press, 2001), pp.25-41 and p.44, excerpts
3) Lecture: Emotivism, G.E. Moore, and Logical Positivism
Lecture: Aristotelian ‘Good’ vs. Emotivism et al
click here and here
4) Lecture: Happiness and the Good, Sin and freedom
Possible additional reading:
section "h" of Mark Lowery, "Choosing Evil “Under the Aspect of the Good” , in Handout Notes for Moral Theology, Christian Marriage, and Catholic Social Thought (2007) click here
“Freedom and Happiness” in Servais Pinckaers, OP, Morality: The Catholic View, trans Michael Sherwin, OP (South Bend, Indiana: St Augustine’s Press, 2001), pp.65-81 (not online)
5) Lecture: What is Virtue?
Possible additional reading: John Hardon SJ, The Meaning of Virtue in St Thomas Aquinas click here
6) Lecture: Natural Law I: Basic Principles (Ordinariate course notes)
Possible additional reading: Michael Schutzer-Weissmann, Natural Law (and the Laws of Nature), Catholic Medical Quarterly vol 63(2) (May 2013) click here
7) Contraception and Natural Law (Ordinariate course notes)
Possible additional reading (omit section on Edward Holloway): Dylan James “The Perverted Faculty Argument” click here
8) Lecture: The Just War
Possible additional reading: Paul J. Griffiths and George Weigel, “Just War: An Exchange”, First Things 122 (April 2002) click here
9) Lecture: Natural Law III: The Relationship between Civil Law and Morality
Possible additional Reading: Kathy Schiffer, “Martin Luther King Jr. Quotes St. Augustine and St. Thomas Aquinas” (7 Feb 2014) click here
10) Lecture: Mortal Sin (Ordinariate Course notes)
Possible additional Reading: Jimmy Akin, "Assessing Mortal Sin" click here
11) Lecture: The Moral Evaluation of Acts: The End and the Means (c.f. Ordinariate course notes) see here (ignore pages 6 onwards (on cooperation in evil))
Possible additional reading: John Harris, “The Survival Lottery”, in Bioethics, Oxford Readings in Philosophy (Oxford: Oxford University Press, 2001), pp.300-303; Robert Spaemann, “Even the best of intentions does not justify the use of evil means”, Reflections on the Encyclical Letter ‘Veritatis Splendor’-7, L’Osservatore Romano (English) 50 (15 December 1993), p.11; Germain Grisez, “Revelation versus dissent”, Veritatis Splendor in focus: 1, The Tablet (16 October 1993), pp.1329-31.
12) Lecture: Cooperation in Evil
Possible additional reading: Germain Grisez, Difficult Moral Questions, The Way of the Lord Jesus, Vol. 3 (Quincy, Illinois: Franciscan Press, 1997), pp.365-380, excerpts.
13) Hearing Confessions: Moral Theology and the Sacrament of Penance
see here (Ordinariate notes)
14) Divorce and Remarriage (Ordinariate course notes)
15) Homosexuality, Sex Change, and Transgenderism (Ordinariate course notes, 2 different files)
here and here
an optional list of further resources from the NCBC here
16) Infertility, IVF, Human Cloning, and Stem Cell Research (Ordinariate course notes, and pages below)
(a) on IVF and Infertility see here
(b) "Why Human Cloning Is Immoral" by William Saunders here
(c) "Reflections on Cloning" by the Pontifical Academy for Life here
(d) "Human Cloning, Stem Cell Research and Attempts at Hybrid Embryo Creation: A Commentary On Dignitas Personae, Part Three, nn 28-33" by Tadeusz Pacholczyk here
(e) "Would a Human Clone Possess a Soul?" by Catholic Exchange Editors (2003) see here
(f) "The Catholic Church's Stance on Various Forms of Stem-Cell Research" by Scott Richert here
(g) "Is the Catholic Church against all forms of stem cell research?"(2016) here
(h) "Catholic Support for Ethically Acceptable Stem Cell Research"(USCCB) here
and possible book reading here:
“Technological Reproduction of Human Life”, and “Stem Cell Research”, in Handbook of Critical Life Issues, by Leies et al, 3rd edition (Boston: National Catholic Bioethics Center, 2004), pp.97-111; 113-118.
17) ‘Adoption’ of Frozen Embryos? (an issue debated among orthodox Catholics)
“Vatican Rules Out Adoption of Frozen Embryos - at Least for Now” (LIFESITENEWS.COM, 12 Dec 2008) see here
“Top Catholic ethicists duel over frozen embryo adoption” (LIFESITENEWS.COM, 2 Aug 2011) see here
Helen Watt, “A Brief Defense of Frozen Embryo Adoption. A Moral Analysis”, see here
“What Should We Do with the Frozen Embryos?”by TADEUSZ PACHOLCZYK see here
18) Abortion (Ordinariate Course notes):
on Abortion see here
and possible written texts:
“A. Abortion, Abortacients and Partial-Birth Abortion”, in Catholic Health Care Ethics. A Manual for Ethics Committees, ed. Peter Cataldo et al (Boston: National Catholic Bioethics Center, 2001), 7A/1-5
“Suicide, Assisted Suicide, and Euthanasia”, in Handbook of Critical Life Issues, by Leies et al, 3rd edition (Boston: National Catholic Bioethcis Center, 2004), pp.135-150
19) Double Effect and Abortion
(a) a general analysis "Abortion and Double Effect" by Matthew A.C. Newsome (2006) here
(b) on ectopic pregnancies see:
"When Pregnancy Goes Awry: The Moral Ending to an Ectopic Pregnancy" by Kathy Schiffer here
(c) "The Management of Ectopic Pregnancy. Prepared by the ethicists of the NCBC" (2013) here
and possible written texts:
“D. The Double Effect”, in Catholic Health Care Ethics. A Manual for Ethics Committees, ed. Peter Cataldo et al (Boston: National Catholic Bioethics Center, 2001), 3D/1-3
“B. The Ethics of Treating Ectopic Pregnancy”, in Catholic Health Care Ethics. A Manual for Ethics Committees, ed. Peter Cataldo et al (Boston: National Catholic Bioethics Center, 2001), 10B/1-5
20) Rape Protocols
See the second part (i.e. pp.66-69) of the article "Applying the Directives" by Kevin O'Rourke in Health Progress (July 1998) here
"Directive 36 and 'Contraceptives'" by Kevin McMahon in Ethics & Medics 27.9 (Sept 2002)pp.1-2 of here
and possible written texts:
“Rape and the Peoria Protocol”, Ethics and Medics 22.9 (Sept 1997), pp.1-2
“Rape and Emergency Contraception”, Ethics and Medics 28.6 (June 2003), pp.1-2
“Why Fear Ovulation Testing?”, Ethics and Medics 28.6 (June 2003), pp.3-4
(a) for an overview see "What is the Church's Teaching on Euthanasia?" by William Saunders here
(b) for commentary on ordinary/extraordinary, also called proportionate/disproportionate care,
see "What is the Church's teaching on extraordinary care for the sick?" by Jim Blackburn here
(c) with respect to resources in the developing world "Justice and health care: When 'ordinary' is extraordinary?" by James McTavish see here
(d) for a definition of various terms see "End of Life Care" by NCBC here
(e) a very long article defining ordinary/extraordinary see "Ordinary and Extraordinary Means of the Preservation of Life: The Teaching of Moral Tradition" by Paulina Taboada here
(f) on the need to continue nutrition and hydration as basic care, "Nutrition and Hydration (2013) NCBC see here
(g) even for someone in Persistent Vegetative State, see "FAQ on Persistent Negative State" by NCBC here
(h) on Assisted Suicide proposals in the UK see here
and possible written texts:
“Decisions of Prolonging Life”, in Handbook of Critical Life Issues, by Leies et al, 3rd edition (Boston: National Catholic Bioethcis Center, 2004), pp. 153-162 –p.159 of this article could be read so as to imply that it seems to ignore the authoritative status JPII’s statement on food & water being ordinary care.
“Ethically Ordinary and Extraordinary Means”, in Catholic Health Care Ethics. A Manual for Ethics Committees, ed. Peter Cataldo et al (Boston: National Catholic Bioethics Center, 2001), 3B/1-3
“The Ventilator as Excessive Burden”, Ethics and Medics 36.9 (Sept 2011), pp.1-2
22) Advance Directives:
(a) for 'A Catholic Guide to End-of-Life Decisions' (NCBC 2011) see here
on 'Do Not Resuscitate (DNR)' orders:
(b)"Catholics and 'Do Not Resuscitate' Orders" by William may (2010) see here
(c) "Going Too Far with DNR?" by Tadeusz Pacholczyk see here
23) Lecture: Environmental Ethics
see Wonersh lecture notes here
Possible additional reading: Acton Institute, Environmental Stewardship in the Judeo-Christian Tradition (Grand Rapids, Michigan: Acton Institute, 2007), pp.33-65, excerpts.
24) Lecture: Wealth and Catholic Social Doctrine
see Wonersh lecture notes here
Possible additional: George Weigel, “The Virtues of Freedom. Centesimus Annus (1991)”, in Building the Free Society. Democracy, Capitalism, and Catholic Social Teaching, ed. George Weigel and Robert Royal (Grand Rapids, Michigan: Eerdmans Pub, 1993), pp. 207-23 excerpts.
25) A Contrast: Catholic and Protestant Approaches to Ethics
Reading: James M. Gustafson, Protestant and Roman Catholic Ethics (Chicago: SCM press, 1978), pp.1-29, excerpts
26) Lecture: Conscience
see Wonersh lecture notes here
Possible additional: “Conscience and Christian Tradition” in The Pinckaers Reader, pp.321-41, excerpts.