Good conduct Flashcards

1
Q

Define salvation

A

Being saved (and therefore going to Heaven).

The Catholic Church teaches there is a need for salvation as a result of The Fall, when Adam and Eve disobeyed God in the Garden of Eden.

All of humanity is implicated in their Original Sin – we are all born with a
predisposition to sin, and there is disharmony between heaven and earth. St Paul: “For all have sinned and fall short of the glory of God” (Romans 3:23).

There is therefore a need for salvation – we need to be saved from sin, in order to be reconciled with God and have eternal life in heaven after death.

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2
Q

Define justification

A

To be counted as righteous before God.

The word ‘justify’ is the translation of a Greek word that had legal
connotations.

In the thinking of St Paul and Luther, to be ‘justified’ means to be counted by
God as righteous and so able to have a relationship with God.

It is an eschatological term, which means it is concerned with the ultimate fate
of humanity (it refers to events at the end of time).

Three different understandings: justification by faith / justification by works
/ justification by faith and works.

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3
Q

Define grace (in reference to ‘God’s grace’)

A

Grace refers to the generous and freely given love of God to the sinful
(undeserving) humanity.

Seen through God’s sacrifice of his Son in order to save humanity.

‘For God loved the world so much that he gave his one and only son’ (John 3:16).

Augustine and Calvin link this to the Atonement (Jesus’ death on the cross).

Pelagius linked it to God’s gift of free will.

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4
Q

Define predestination

A

Belief that all events – including the destination of humans after death - have already been decided and decreed by God.

Single predestination: God has already decided who is going to Heaven (‘the elect’).

Double predestination: God has already decided who is going to Heaven and who is going to Hell.

John Calvin: “All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation” (Institutes).

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5
Q
  1. Give one strength and one criticism of justification by faith
A

Strength

Consistent with Pauline scripture: “A person is justified by faith apart from the works of the law” (St Paul, Romans 3:28).

Reaffirms the centrality / importance of Jesus and his crucifixion. Demonstrates why Jesus had to die on the cross. ‘If righteousness could be gained through the law, Christ died for nothing’ (St Paul, Galatians).

Recognises that humans are fallible and imperfect – gives hope you wil still be saved despite your imperfections.

Criticism

It is too passive. Epistle of James teaches that faith alone is not enough – ‘faith without works is dead’

Not consistent with Parable of the Sheep and the Goats, in which Jesus teaches justification is based on good works.

Jesus: Not everyone who says to me ‘Lord, Lord’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven’ (Matthew 7:21) – could be understood as following God’s laws, performing good works.

Depends on a fundamentalist / literalist understanding of Genesis – that The Fall event literally happened after a talking snake tempted Eve to eat from a tree, and that we are all then fundamentally affected by it. There is absolutely no empirical evidence for this whatsoever.

It seems unfair to condemn all of humanity because a man and woman ate from a tree in the Garden of Eden.

Leads to an exclusivist view of salvation (synoptic link: religious pluralism).

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6
Q

What does the Parable of the Sheep and
the Goats (Matthew 25) teach about
justification by works? Include a direct quote

A

Key ethical teaching delivered by Jesus Christ in the Gospel of Matthew.

Teaches that you will be judged by God based on your good works.

Outlines the six good works you need to perform in order to enter heaven:

  1. Feed the hungry
  2. Give drink to the thirsty
  3. Invite strangers in
  4. Clothe the naked
  5. Look after the sick
  6. Visit those in prison

“Whatever you did for the least of these brothers and sisters of mine, you did for me”

Those who have not performed these good works to help others will “go away to eternal punishment, but the
righteous to eternal life”

Those counted as righteous (justified) are those who have performed good works to help others.

Suggests you will be judged and justified based on your performance of good works.

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7
Q

What does the Epistle of James
mean by ‘Faith without deeds is
dead’ (James 2)?

A

‘As the body without the spirit is dead, so faith without deeds is dead’. It is works that give faith meaning. You cannot just have faith alone.

Having faith but not performing good deeds as well is pointless / futile.

You cannot be saved just by having faith. Faith alone is not enough – you have to perform good works as well.

Jesus: Not everyone who says to me ‘Lord, Lord’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven’ (Matthew 7:21).

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8
Q

What is the difference between
single and double predestination?

A

Single – God decides / elects who will go to heaven.

Double – God decides / elects who will go to heaven AND who will go to hell.

Augustine: God decides / elects who will go to heaven (single). However, the logical conclusion of this is that the rest of humanity, born in a state of sinfulness, will then inevitably go to hell.

Calvin: “Some are preordained to eternal life, others to eternal damnation” double).

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9
Q

What does belief in
predestination suggest about the
nature of God?

A

Omnipotence – God has power over absolutely everything and everyone

Omniscience – God knows absolutely everything: past, present and future

Omnibenevolence? Can God be all loving if He has predestined people to eternal punishment in Hell?

Just judge? Can God be a just judge if He has decided people’s fate before he has seen their actions/behaviours?

Counter-argument: God is outside of space/time. The idea of ‘before’ and ‘after’ don’t apply to God. He sees past, present, future all in one simultaneous present. A ‘fourth dimension’. This is a way of reconciling belief in free will with predestination – God’s foreknowledge of your destination does not compromise your freedom.
Synoptic link: God. Boethius. Anselm.

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10
Q

Give three reasons some
Christians reject belief in
predestination

A

Pelagius: Raises questions about free will.

Raises questions about omnibenevolence if some people have been
condemned to hell.

Contradicts key New Testament teaching about Judgement, for example the Parable of the Sheep & the Goats.

Could be based on a misunderstanding of scripture – God could have
foreknowledge instead.

Suggests good deeds are futile if your destination has been decided anyway.

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11
Q

Explain the Christian concept of
the sanctity of life

A

Sanctity = sacred.

All life is sacred and holy.

It has intrinsic worth and value because it has been created by God.

All life is created by God and belongs to God.

The sanctity of your life is fixed – it is an absolutist principle.

‘Imago dei’ – humans are made in the image of God (Genesis).

‘Before I formed you in the womb I knew you, and before you were born I consecrated you’ (Jeremiah 1:5)

‘Do not kill’ (10 Commandments, Exodus).

Ending life would always be wrong – it belongs to God, who is sovereign over life and death.

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12
Q

What is the strong version of the
sanctity of life principle?

A

According to the STRONG Sanctity of Life principle, all humans have an
absolute right to life that must never be taken away.

Abortion is always wrong.

Euthanasia is always wrong.

Life must always be preserved: this would mean the omission / withdrawal of
treatment would be wrong.

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13
Q

What is the weak version of the
sanctity of life principle?

A

According to the weak version of the principle, all human life is sacred…but not ABSOLUTELY so.

In EXCEPTIONAL CIRCUMSTANCES, potentially life-saving or preserving
treatment may be OMITTED or WITHDRAWN.

The foetus is seen as a POTENTIAL PERSON rather than an actual one. The ‘right to life’ become stronger as it develops.

This is therefore a slightly weaker version, as there is the potential for
exceptions to be made – life does not have to be preserved at absolutely all costs.

This is often combined with the secular Quality of Life principle, which takes into account a person’s capacity for self-fulfilment and dignity of living, etc.

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14
Q

What is the difference between sanctity of life and quality fo life

A

Sanctity of life – religious concept. Absolutist concept. All life is always sacred because it is created by God. In strongest form, sanctity of life is fixed from the moment of conception – it is always wrong to take life. It is 100% sacred at all times.

Quality of life – secular concept. Subjective concept. Your self-assessment of the quality of your life. Changes over time based on level of health, contentment, fulfilment, happiness. It is therefore flexible and subject to change.

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15
Q

What is embryo research? What are the current laws around this?

A

Synoptic link: Paper 1 ethics – application of ethical theories.

Synoptic link: Paper 2 religion and science.

Embryo research is used to understand more about genetic conditions, causes of infertility etc.

Embryos can be sourced from surplus IVF embryos that are donated (with consent) or created using
stem cell (therapeutic) cloning.

Licence for research on embryos is obtained from the Human Fertilisation and Embryology Authority
(HFEA).

Licences are granted only if research is ‘absolutely essential’

The embryo must have been created in vitro (a petri dish)

Research is permitted for up to 14 days, after which the embryo must be destroyed. This is because
the primitive streak appears at 14 days and this is seen by some as marking the beginning of the
individual.

Pre-implantation genetic diagnosis (PGD) is permitted for medical conditions only. Sex-selection is
only allowed to prevent sex-linked genetic conditions.

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16
Q

What does the Catholic Church teach about embryo research and abortion? Refer to the strong sanctity of life principle

A

“Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person - among which is the inviolable right of every innocent being to life” (Catechism of the Catholic Church)

“It is immoral to produce human embryos intended for exploitation as disposable biological material” (Catechism of the Catholic Church)

“Such manipulations are contrary to the personal dignity of the human being” (Catechism of the Catholic Church)

“Abortion is a moral evil” (Catechism of the Catholic Church)

Strong Sanctity of Life Principle would prohibit the destruction of embryos AND abortion.

Even if the intentions behind embryo research are good, they cannot justify act that is wrong in itself (intrinsically wrong).
Embryo research is therefore considered wrong:

It exploits the inability of the embryo to give consent.

It disobeys the biblical teaching to protect the most vulnerable in society.

The destruction of the embryo is tantamount to murder.

The use of Pre-Implantation Genetic Diagnosis (PGD), where IVF embryos are tested for genetic diseases, may be seen as an act of discrimination that could lead to designer babies. This would be ‘playing God’, who is sovereign over life.

17
Q

What does the Church of England teach
about embryo research and abortion? Refer
to the weak sanctity of life principle

A

Providing strict controls, such as the 14 day cut off point, are in place, the Church of
England teaches that embryo research can be morally acceptable.

It is an extension of Jesus’ healing ministry and a responsible use of God-given skills.

PGD is acceptable providing it is used for medical reasons only, i.e. preventing the
transmission of serious genetic diseases.

The Church of England views abortion as a moral evil but sometimes as the lesser of
two-evils. It CAN be justified in exceptional circumstances, such as to preserve the
mother’s life.

It can also be justified: when the pregnancy has resulted from rape or when the child
would be born with a terrible life-limiting condition.

Synoptic link: situation ethics – ‘the morality of an action is dependent on the
circumstances’ (Joseph Fletcher)

18
Q

What is Just War Theory? Refer
to Augustine and Aquinas

A

Just War: Set of rules for fighting a war in a way believed to be justified and acceptable to God.

Whilst early Church was largely pacifist, Just War Theory has since been developed. Firstly by
Augustine and then by Aquinas. Today, Catholic Church says there are ‘STRICT CONDITIONS’ when
war can be fought.

JUS AD BELLUM: Conditions when going to war might be justifiable

  1. DECLARED BY LEGITIMATE AUTHORITY
  2. HAS A JUST CAUSE
  3. RIGHT INTENTION
  4. LAST RESORT
  5. REASONABLE CHANCE OF SUCCESS

JUS IN BELLO: Criteria for how a war, once started, must be fought

  1. INNOCENT CIVILIANS NOT TARGETED
  2. USE OF FORCE MUST BE PROPORTIONATE
19
Q

Give examples of the ‘Jus ad
bellum’ criteria

A

Criteria for deciding when going to war might be justifiable.

  1. DECLARED BY LEGITIMATE AUTHORITY
  2. HAS A JUST CAUSE
  3. RIGHT INTENTION
  4. LAST RESORT
  5. REASONABLE CHANCE OF SUCCESS
20
Q

Give examples of the ‘Jus in
bello’ criteria

A

Criteria for how a war, once started, must be fought.

  1. INNOCENT CIVILIANS NOT TARGETED
  2. USE OF FORCE MUST BE PROPORTIONATE
21
Q

Explain the Catholic Church’s teaching that there are ‘strictly limited’ circumstances when war can be justified

A

In accordance with the Just War Criteria, there are ‘strictly limited’ circumstances when War can be justified.

See the Jus ad bellum criteria.

22
Q

Explain why Christian Pacifists – such as
the Quakers or Martin Luther King Jr – would
be completely opposed to the use of violence

A

Pacifism: Belief that all violence is wrong, which then affects all behaviours.

Sanctity of Life – it is always wrong to take life, which inevitably happens in conflict.

Quaker Christians are pacifists. They believe their faith inspires them to ‘utterly deny
all outward wars’. They would be ‘conscientious objectors’ to conscription. War can
never be justified because it always leads to loss of life.

Martin Luther King Jr taught that ‘we must use the weapon of love’ – violence can
never be justified. Everything should be resolved through non-violent means. Peace
can only be achieved peacefully.

Jesus was the Prince of Peace, who taught ‘blessed are the peacemakers’. He said
‘those who live by the sword die by the sword’ – seek peaceful resolutions.

23
Q

Explain why Pope Benedict XVI said that,
in a nuclear war, there would be ‘no victors,
only victims’ – link to stewardship / sanctity of
life

A

UN: ‘They are the most dangerous weapons on earth’

They not only destroy human life on a mass scale, but ALL life.

They destroy human life, animal life, the environment etc.

If there was a nuclear war, there would be ‘Mutually Assured Destruction’. It
would lead to the annihilation of all life on earth.

This not only violates Christian teaching on preserving human life but also
protecting the world.

‘Do not kill’ (Exodus)

‘God put man in the garden to take care of it’ (Genesis).

24
Q

Give two reasons why some Christians
may think the use of WMDs could be justified
by Just War Theory criteria.

A

Could be seen as meeting ‘jus ad bellum’ criteria – as a last resort or if
declared by a legitimate authority.

Joseph Fletcher, in his book Situation Ethics, implied that the 1945 nuclear
bombings were the most loving action in that particular situation. He based
this on his version of utilitarianism and on his equation of agape with justice.

25
Q

Give two reasons why some Christians
may think the use of WMDs could never be
justified by Just War Theory criteria.

A

Cannot meet ‘jus in bellum’ criteria for proportionality.

Mass loss of innocent life is certain.

‘Do not kill’ (Exodus) – would leave to loss of life on an extraordinary scale.

‘God put man in the garden to take care of it’ (Genesis) – would destroy the
environment, going against the duty to be stewards.

Mutually Assured Destruction – ‘There would be no victors’ (Pope Benedict
XVI)

26
Q

What is the difference between
stewardship and dominion?

A

Stewardship is duty-based whereas dominion is power-based.

Stewardship – duty to take care of the world.

‘God put man in the garden to…take care of it’ (Genesis)

Dominion – belief that humans can dominate / rule over the rest of creation.

‘They may rule over…all the creatures’ (Genesis)

27
Q

Explain why Pope Francis reminds humans
that ‘we are not God…the earth was here
before us and it has been given to us’
(Laudato Si)

A

Warns against focusing too much on dominion – we must not think the world
is ours to use / abuse / exploit for our own advantage.

‘The earth is the Lord’s and everything in it’ (Psalm 24) – it is not ours to
exploit for our own selfish gain and advantage.

The earth has existed long before us and will exist long after us (we are only
here for around 88 years!)

28
Q

Explain what Genesis 2:15 – ‘God put man
in the Garden to work it and take care of it’ –
teaches Christians about stewardship

A

The purpose of our lives on this planet is to care for it.

We have a duty to care for the rest of creation.

Dominion comes with responsibility – a duty to look after the world, which
ultimately belongs to God.

We should be stewards – looking after the planet, rather than exploiting it for
our own gain and advantage.

29
Q

Explain what Psalm 8 – ‘You made them rulers over the works of your hands’ – teaches Christians about dominion

A

‘God created everything for man’ (Catechism).

Suggests that humans have dominion (power) over the rest of creation.

Humans have been made ‘imago dei’, making them distinct from the rest of
the creation.

God has made humanity ‘rulers’ over the rest of creation – we therefore have
power from God.

30
Q

Explain what Genesis 1:26 – ‘Let us make mankind
in our image, in our likeness, so that they may rule
over…all the creatures’ – teaches Christians about
their role in creation. Refer to dominion

A

Humanity may ‘rule over’ all the creatures.

Humans are made ‘imago dei’ (in the image of God), making them the
pinnacle of God’s creation. This gives humanity special importance and power.

This leads to some Christians believing that humans have dominion – they can
use animals and natural resources for profit.

‘God created everything for man’ (Catechism).

31
Q

Explain the implication of Genesis 9
– ‘everything that lives and moves about
will be food for you’

A

This is the new covenant that God makes with Noah after the flood. God says
that he gave all animals, fish and plants to Noah for his use.

‘Just as I gave you the green plants, I now give you everything’ (Genesis 9).

Reaffirms that ‘God created everything for man’ (Catechism).

Animals have been created in order to be ‘food’ for humans.

Gives humans permission to use animals for food.

Linzey: Example of how anthropocentric Christian ethics are. Everything has
been created in order to benefit human beings. He argues Christian ethics
must be theocentric instead – animals belong to God, not humans.

32
Q

Why might modern methods of farming,
fishing and using the earth’s natural resources
be criticised by some Christians?

A

Too intensive

Unsustainable

Contributing to climate change

‘We must forcefully reject the notion that our being created in God’s image and
given dominion over the earth justifies absolute domination over other creatures’
(Pope Francis, Laudato Si)

Over 2 trillion fish are killed every year for food.

More than 70 billion land animals are killed every year for food.

USA alone: At least 110 million animals killed in experiments every year.

Ten million hectares of forest are deforested every year (size of Portugal).

33
Q

Why do many Christians today
reject the idea of complete
dominion?

A

Pope Francis: “We must forcefully reject the notion that our being created in
God’s image and given dominion over the earth justifies absolute domination
over other creatures”.

Believing we have complete dominion is a “incorrect interpretation of
Scripture” (Pope Francis, Laudato Si).

Dominion does not give us free reign to do what we like – it comes with
responsibility and requires a sense of duty to be ‘protectors’ (Pope Francis).

God is the ultimate sovereign over the earth. Linzey: we must have a
theocentric approach to environmental ethics, rather than anthropocentric.