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Welcome to the FIRST
The newsletter of Catholic Theological Ethics in the World Church (CTEWC)
In this issue:
From the editor
New on the Website
Jim Keenan S.J - Editor
Jillian Maxey - Layout
From the desk of the editor
I hope this finds everyone well. We are happy to announce that next Monday, November 7 at 5 universities in the US we will be skyping the Ecclesia Women of Asia conference in Kuala Lumpur. This might become, we hope, a model for future conferencing. If you are near one of the universities and are interested in please see the information in this issue on pages 3 and 4.
Are you interested in sustainability and the Catholic Social Tradition? A colleague of mine has produced a toolkit for teachers and students following the five points of prayer, learn, assess, advocate and act. It is handy, insightful, instructive and great for working with students. More information is available on page 6.
We have begun plans for our African seminar in August 2012.
We are very excited by the reports from India, in particular, regarding the National Consultation on “Gender Relations in the Church: A Call to Wholeness & Equal Discipleship.” See the Report from Asia below for more information and links. Both the reprort and the statement resulting from this conference are available through the homepage of http://catholicethics.com/.
Please see the Forum. From the Catholic University of West Africa, Abidjan, Nathanaël Yaovi Soede raises questions about Libya and invites us to draw “lessons about the management of political conflicts.” Similarly, from Sophia University in Tokyo, Osamu Takeuchi asks “What Can We Learn from the Great East Japan Earthquake?” Finally, from Mexico City, Miguel Angel Sanchez Carlos discusses how today's students reflect on the need for a more socially sensitive bioethics.
You will see in this issue too that we are posting readers’ letters. We have had responses to Veronica Rop and Peter Knox’s essays. They are available for you to read at http://catholicethics.com/Forum. Please send us your reactions.
Finally see the information for ordering copies of Catholic Theological Ethics, Past, Present, and Future: The Trento Conference. Details are also available at http://catholicethics.com/bookseries.
All the best,
P.S. For the newest member of our team please see the end of the newsletter.
REMINDER: Five U.S. universities to Skype a session of the bi-annual conference of Ecclesia of Women in Asia (EWA)
Asian Horizons, Dharmaram Journal of Theology, Vol. 6, No. 1, March 2012 Call for Papers: “Corruption” http://catholicethics.com/clearinghouse
The book series page of catholicethics.com has been updated with information on ordering
Catholic Theological Ethics, Past, Present, and Future: The Trento Conference
On Monday, November 7, five universities in the U.S. will provide an opportunity for those interested in Catholic Theological Ethics to observe a session of the bi-annual conference of the Ecclesia of Women in Asia (EWA) which will be taking place in Kuala Lumpur, Malaysia.
The theme of the conference is "Wired Asia: Towards an Asian Feminist Theology of Human Connectivity.”
EWA, an academic forum of Catholic women theologians in Asia, promotes doing contextual feminist theologies from the perspective of the excluded and in dialogue with other disciplines, religions/faiths.
The three papers that will be presented in this session are:
- "Digital Revolution - Creating a Flat World for Asian Women!" by Virginia Saldanha (India)
- "Women in Cyberspace: A New Key to Emancipatory Politics of Location" by Kochurani Abraham (India)
- "Spirited Cyborgs" by Agnes Brazal (Philippines)
The five host institutions in the U.S. are Boston College, Fordham University, and Barry University on the East Coast, Loyola University Chicago in the Midwest, and Santa Clara University on the West Coast.
We are very excited about this pilot project that will further CTEWC goals stemming from Trento by building bridges between and among regional networks. The East Coast sessions are scheduled to begin promptly at 7:00 p.m. EST. For information on the exact location and to register please contact one of the following hosts:
- Boston College: Lisa Cahill at Lisa.Cahill@bc.edu
- Fordham University: Christine Firer Hinze at email@example.com
- Barry University: Mary Jo Iozzio at firstname.lastname@example.org
The Midwest session is scheduled to begin promptly at 6:00 p.m. CST. For information on the exact location and to register, please contact the host:
- Loyola University Chicago: Susan Ross at email@example.com
The West Coast session is scheduled to begin promptly at 4:00 p.m. PST. For information on the exact location and to register, please contact the host:
- Santa Clara University: Kristin Heyer at firstname.lastname@example.org
The full EWA conference program along with other details can be found at: http://ecclesiaofwomen.ning.com/forum/topics/ewa-v-programme-1
For general questions, please contact Gina Wolfe: email@example.com
Catholic Theological Ethics: Past, Present and Future is now available for purchase at a discount.
For the month of November 2011, subscribers to this e-letter will received a 30% discount on Catholic Theological Ethics Past, Present, and Future by directly e- mailing: firstname.lastname@example.org and including the promotion code K30. Please provide ship to and billing addresses and your credit card information (number and expiration date). There will be an additional charge for shipping and please allow 4 to 6 weeks for delivery of international orders.
Sustainability and Catholic Higher Education: A Toolkit for Mission Integration
As Catholic colleges and universities seek to continue strengthening Catholic mission, eight national Catholic organizations have published an exciting new resource designed to help schools more fully integrate mission-based sustainability into their ministries. Sustainability and Catholic Higher Education: A Toolkit for Mission Integration is being co-sponsored by the Catholic Coalition on Climate Change (www.catholicclimatecovenant.org), the Association of Catholic Colleges and Universities(www.accunet.org), the Association of Jesuit Colleges and Universities (www.ajcunet.edu), the Association of Franciscan Colleges and Universities (www.franciscancollegesuniversities.org), the Lasallian Association of College and University Presidents (www.ialu.net), Catholic Relief Services College (www.crscollege.org), the Catholic Campus Ministry Association (www.ccmanet.org) and the National Catholic Student Coalition (www.catholicstudent.org).
The Toolkit is organized around the five components of the USCCB-endorsed St. Francis Pledge to Care for Creation and the Poor (http://catholicclimatecovenant.org) to which individuals, families, schools, parishes and dioceses can commit: PRAY, LEARN, ASSESS, ACT and ADVOCATE. For each component, the Toolkit offers practical suggestions about how to identify campus leaders, as well as implementation suggestions for living each element on the campus and in the larger community. The co-sponsoring organizations concurrently hope that schools will implement this Toolkit to articulate how sustainability work is an inexorable dimension of their Catholic mission, and publicly affirm this commitment to mission-based sustainability by becoming a Catholic Climate Covenant Partner. Visit http://catholicclimatecovenant.org/resources to download the Toolkit, and email email@example.com to inquire about how your institution can become an official Catholic Climate Covenant Partner. You are also encouraged to register your individual St. Francis Pledge commitment at http://catholicclimatecovenant.org/the-st-francis- pledge/.
Daniel R. DiLeo is Project Manager of the Coalition and Principal Author of the Toolkit. He may be reached at firstname.lastname@example.org.
CTEWC FORUM: Abidjan, Tokyo, and Mexico City
The International Community and Democracy in the South
Morally, no one can accept Gaddafi perpetuating acts of violence and the sacrifice of human life in Libya and elsewhere in the world. Nobody can allow him to establish a dictatorial father- son regime in Libya. For this reason, the Libyan struggle for liberation is a just war. Other countries should offer support that is honest, just and necessary for the achievement of that noble ideal. But this assistance should comply with the ethical norms underlying that achievement.
Ethical norms should be respected where it has been judged opportune to neutralise Gaddafi’s heavy artillery. Once these are destroyed, the route of a peaceful resolution to the conflict must be taken. But is this really possible? Could we honestly expect the Gadaffi camp, weakened by the aerial bombardments, to enter into negotiations with their adversaries?
Why did NATO really lead the bombing contrary to the UN’s resolution of 1973? Why was the African Union’s proposal for a peaceful resolution to the conflict rejected and the African Union gradually marginalised and silenced? Was it completely impossible to resolve the Libyan crisis without choosing a solution which cost the lives of civilians and combatants?
In my humble opinion, for the moment what is essential in this situation is that everybody draws lessons about the management of political conflicts. What is at stake is avoiding the resort to arms to resolve such conflicts, even when confronting dictatorial regimes. Citizens and leaders ought to face their responsibilities and be encouraged to take steps to avoid a repetition of Iraq, Somalia, etc.
Social ethics should open up to the problems which this debate raises. We must consider the questions of the authority of the international community and of the UN Security Council, as well as the rights and duties of countries and civil society with respect to their decisions. The problems of political rebellion and the installation of democracy in countries which have been led by dictatorial regimes for decades, should also be taken into consideration.
We must particularly reflect on the role of the international community in the management of political crises at the heart of a country and continent. Should this community wait for popular uprisings or to see its own economic interests in grave danger before getting involved in bringing about effective democratic changes in countries of the South? Arguably, the international community should not make its interests the sole criteria for maintaining relations with democratic and anti-democratic regimes, with opposition movements and with countries of the South...
But would we so easily find despotic leaders in these countries if their citizens shouldered their responsibilities better? Would there be such practices contrary to the development of their people? Doesn’t the citizens’ own lack of involvement often explain the intervention of the international community in their countries?
About Nathanaël Yaovi SOEDE
Professor of Christian Ethics at the Catholic University of West Africa, Abidjan, 1991-2009. Currently Head of Research and Publication Department at the “Centre de Formation Missionnaire d’Abidjan” and Executive President of the Association of African Theologians. Latest Publication: Sens et enjeux de l’éthique, Paris, L’harmattan, 2007.
What Can We Learn from the Great East Japan Earthquake?
The aftermath of the Great East Japan Earthquake (magnitude 9.0) on March 11, 2011 caused immense damage to Japan. This is not only a natural but also a human disaster. The number of dead is 15,824 and 3,847 are missing still at October 14. Over 300,000 people had to be evacuated and many still are forced to live in temporary housing. Furthermore, the tsunami caused critical damage to the Fukushima No. 1 nuclear power station, resulting in severe radiation leaks.
In this earthquake we have lost too many things such as houses, employment, and relatives. Nature blesses us in many ways, but it also showed us another face this time. Traditionally, Japanese are sensitive to nature and have a peculiar feeling of sympathy for it.
The relationship between nature and human beings should be a symbiotic harmony. No life is nurtured without this relationship. Therefore, if we grab nature by the throat to twist out of it too much profit, we lose not only our way of life but also our very lives.
At present, we have almost completely lost the art of self- sufficiency. In other words, those who engage in primary industry such as agriculture and fishery are decreasing, and therefore, most people obtain food without knowing from whom it comes. There is a gulf between producers and consumers. There is a crisis: people do not know the reality of life. Have we almost forgotten the naïve impressions of pleasure and gratitude for grace given to us every day? Have we forgotten that everyday life itself is a grace?
“Anyway I'll try to grow pears this year as well,” said a farmer in Fukushima who produces them every year. According to him, if he stops harvesting pears even one year the trees will not bear fruit any more. Even though he has the fruit, he is not sure whether he can sell them.
At the same time, this is an opportunity to rediscover something good in us: the caring heart. We share “the feeling of commiseration” (sokuin no kokoro) (Mencius, 6A:6). This feeling is a form of conscience which teaches us that human beings live orientated to the good itself. This good never betrays us. In fact, soon after the earthquake many people gathered spontaneously to give generous help to those who suffered. Doing so made us one.
The critical problem of nuclear power plant remains with little prospect of convincing convergence. This is a completely man-made human disaster caused by human arrogance. We must learn again who we are to live more humbly. We human beings have greater limitations than we think.
Our lives depend on other lives. When we forget this we become arrogant. Our lives give life to others. When we forget it we lose hope.
Osamu Takeuchi, S.J., a native of Japan, is an associate professor of moral theology at Sophia University in Tokyo, Japan. He received his S.T.D. from the Jesuit School of Theology at Berkeley. His areas of special interest are fundamental moral theology, bioethics, and sexual ethics. He has published Conscience and Culture: A Dialogue between the West and the East concerning Conscience (Saarbrücken, Germany: LAP Lambert Academic Publishing, 2010).
Ética en el areópago.
Ya hemos dicho en otras ocasiones que fácilmente se afirma que “ya no hay moral”, que “a la juventud de hoy no le interesa vivir con valores.”
Compartiendo la reflexión con los jóvenes en el aula universitaria, cristianos, católicos, judíos o no religiosos, parece que el panorama sobre la ética es más bien optimista, de modo particular en el área de la bioética, donde se entrecruzan diversas disciplinas científicas con problemáticas vitales y se escuchan también voces oficiales, políticas y eclesiásticas, poco tolerantes o engañosamente plurales.
Estos jóvenes que cuentan con los recursos económicos para estudiar en una universidad privada muestran una gran sensibilidad ante las problemáticas sociales, mismas que constituyen el marco en el que hay que ubicar la temática sobre ética la vida humana. Este marco contextual es una característica peculiar de la ética que se produce en Latinoamérica. En un continente donde para la mayoría de la población la calidad de vida es mínima o en el mejor de los casos está fragilizada, no es conveniente hablar de bioética sin ubicarla dentro de un contexto de clase social, tomando en cuenta la vulnerabilidad en la que se desenvuelve la vida en general, debido principalmente a la fragilidad económica que no permite el acceso de la mayoría de la población a los servicios de salud ni mucho menos el recurso a los adelantos científicos, o como si la bioética se refiriera exclusivamente a los temas relacionados con la técnica de la biomedicina. Por eso, en este contexto parece más adecuado hablar de ética de la vida humana, donde obviamente se ubica la biomedicina.
Esta sensibilidad social y esta perspectiva crítica facilitan a los jóvenes constatar que, por otro lado, no todas las técnicas científicas actuales son la solución definitiva a los problemas que
trata la ética de la vida humana. Esto puede constatarse con tres temas de bioética que han estado presentes en los medios de comunicación en el último semestre: en la reproducción humana asistida heteróloga, el número incontrolado de niños concebidos con el semen de un solo donador ha alertado sobre los riesgos biológicos de consanguineidad que este “parentesco” puede representar para los grupos de niños concebidos en estas circunstancias; un segundo caso es el de la mexicana de 65 años de edad en cuyo útero se gestó su nieto, producto de la unión del esperma de su hijo homosexual y el óvulo de una amiga de éste, bebé del cual ella es abuela y “madre”; el tercer ejemplo trata del aborto, ya que el número alarmantemente creciente de mujeres jóvenes que abortan en clínicas públicas de la Ciudad de México ha permitido ver, entre otras cosas, que esta práctica se está convirtiendo en un medio regulador de la fecundidad, en lugar de ser una alternativa extrema.
Desde luego que los jóvenes señalan que es necesaria una legislación civil que evite la banalización de problemas serios como los antes mencionados, pero afirman también la necesidad de una comprensión más holística de estos temas y la urgencia de una formación ubicada en el marco de una ética civil, en la que todas las personas sean consideradas interlocutores válidos, con una preocupación prioritaria por quienes han sido excluidos en la sociedad, y que sea respetuosa de las diversas convicciones de cada quien, donde la inspiración cristiana promueva una ética de máximos universalizables, preferentemente a través del testimonio de vida.
Resulta también interesante y alentador ver que no son pocos los estudiantes que muestran sorpresa e interés ante las posturas críticas y abiertas de eticistas católicos progresistas que buscan la articulación entre la tradición cristiana y las inquietudes éticas de los jóvenes de hoy. La sinergia en un sano pluralismo puede beneficiarnos a todos.
Pese a las incertidumbres de la búsqueda la ética cristiana tiene esperanza. La plaza del areópago está disponible y la mayoría de los interlocutores están atentos y dispuestos al dialogo.
Dr. Miguel Ángel Sánchez Carlos Universidad Iberoamericana, Ciudad de México.
Ethics in the Areopagus
We could just as easily say, “there are no morals," as "today's youth is not interested in living with values."
Still, sharing the reflection with young people in the university classroom, Christians, Catholics, Jews or non-religious, it seems that the outlook on ethics is rather optimistic, particularly so in the area of bioethics, where scientific disciplines intersect with vital problematic issues, while official voices are heard, both political and ecclesiastical, intolerant or deceptively pluralist.
These young people who have the financial resources to study at a private university show a sensitivity to social problems, which constitutes the framework within which we must place the issue on the ethics of human life. This contextual framework is a peculiar feature of ethics that takes place in Latin America. On a continent where for most people the quality of life is minimal or at best is fragile, it is convenient to speak of bioethics without placing it within a context of social class. Still, we must take into account the vulnerability within which life unfolds, mainly due to economic conditions that do not allow access of the majority of the population to health services, much less the use of scientific advances. Therefore, in this context it seems more appropriate to speak of ethics of human life.
This social awareness and this critical perspective help young people to see that not all current scientific techniques are the ultimate solution to problems in the ethics of human life. This can be seen with three bioethical issues that have been present in the media in the last semester. First, in heterologous assisted human reproduction, the uncontrolled number of children conceived with sperm from a single donor has warned us about the risks of biological consanguinity that this "relationship" can mean for groups of children conceived in these circumstances. A second case concerns a 65 year old Mexican woman in whose uterus has grown her grandson, the product of the union of the sperm of her gay son and the egg of his friend. She is now grandmother and "mother.” The third example is the alarming increase in the number of young women who have abortions at public clinics in Mexico City as a regular means of birth control rather than seeing it as an extreme alternative.
Of course young people say that civil legislation is needed to avoid the trivialization of serious problems like those mentioned above. But they also assert the need for a more holistic understanding of these issues. Finally, they insist upon the need to form the framework of a civilian ethics, in which all people are considered valid interlocutors, with a priority for those who have been excluded from society, and one that is also respectful of the convictions of everyone, where Christian inspiration could promote an ethics that maximizes the universalizable, preferably through the witness of life.
It is also interesting and encouraging to see that there are quite a few students who show interest and surprise at the critical positions of open and progressive Catholic ethicists seeking links between the Christian tradition and the ethical concerns of young people today. Synergy in a healthy pluralism can benefit us all.
Despite the uncertainties, Christian ethics has hope. The square of the Areopagus is available and most partners are attentive and willing to dialogue.
Miguel Ángel Sánchez Carlos (email@example.com) is a Doctor in Theology from the Theological Faculty of Granada, Spain. Master of Theology from the Catholic University of Lyon, France. He teaches moral theology at the Department of Religious Studies at the Universidad Iberoamericana, Mexico City. He is a member of the Espacio de Pastoral Urbana de México, where he works on a variety of publications and editor of the Revista Iberoamericana de Teología.
Letters to the Editor: See the response to Peter Knox’s July Forum essay at http://catholicethics.com/Forum
See the response to Sister Veronica Rop’s October Forum essay at http://catholicethics.com/Forum
In order to promote some exchanges within the Forum, we invite you to send e-letters of up to 200 words in response to any of the already published pieces. Send letters to Jim Keenan, S.J. (firstname.lastname@example.org). Every month we will post those that we receive on the Forum page of catholicethics.com.
AFRICAN REGION UPDATE
CTEWC PhD Scholarship for African Women
With the sudden and sad death of Dr. Margaret Ogola, there is one CTEWC PhD scholarship available for the advanced training of African women in theological ethics.
Applications/inquiries are welcome from potential candidates for a PhD programme in moral theology, applied ethics, and theological ethics. If you know of any interested candidates, kindly advise them to send application to email@example.com
Progress Report on CTEWC PhD Scholarship for African Women
On 18 October 2011, Veronica Rop successfully presented her public Lecture at the Catholic University of Eastern Africa, Nairobi, Kenya. The lecture entitled "THE DIGNITY OF THE AFRICAN WOMAN IN THE LIGHT OF THE APOSTOLIC LETTER MULIERIS DIGNITATEM" is a vital step towards obtaining her PhD in moral theology. Veronica’s account of the lecture follows:
I presented my Public Lecture as scheduled. There was a large group of students in attendance from different departments: theology, education, and law at CUEA. The dean of theology and other staff members, plus students from neighbouring institutions such as Tangaza College, Marist, and religious houses around CUEA, were present. An impressive number of women attended the presentation. Many priest-students were interested in my take on feminism, human rights in relation to the Church Teaching and the role of women in traditional African society. Most students stated that they were advised by their lecturers to attend the lecture since they found the topic to be very interesting, given the current emphasis on the role of women in our Kenyan government/society.
Most questions asked touched on the position of the Church on human rights, natural law, and ministerial priesthood and women, as well as gender equality and the position of women in traditional society, which some claim is being threatened by gender activists.
It became evident from the questions that the Social Teaching of the Church is an area that needs our special attention so as to expose the laity and even the religious to the teachings of the Church on various issues. Many women religious who were in attendance confessed that they were not very much acquainted with the Church's Teaching in regard to their dignity and their rights to claim what it is theirs from God. These women expressed a sense of confidence and the need to work with men in promoting the dignity of women, i.e. in our African society and Church.
A number of women religious and men/priests-students in attendance and even those who were not present are still seeking my position on questions they did not get the chance to ask during the presentation.
I thank God that my Public Lecture was very successful, judging from my supervisor’s comments and particularly that it left many reflecting and asking themselves about the Church's Teaching on the dignity of women and participation of women in all spheres of our society and the Church.
Thanks for your prayers. I will be defending my proposal very soon. I have it ready. All for the Greater Glory of God, Veronica Rop, ASE.
A. E. Orobator, Regional Chair
CTEWC Asian Regional Committee Report
Another Meeting in India
Apart from the earlier reported international colloquium jointly organized by the Pontifical Council for Culture of Vatican and two tertiary institutions in Bangalore, India, near the end of October (25th to 29th), there is also a meeting of the Association of Moral Theologians held in Goa around the same time (28th to 30th). The general theme is “Doing Ethics in the Public Square.” We will post their post-meeting report in the next Newsletter.
Statement on Gender Relations in the Church in India
The India National Consultation on “Gender Relations in the Church: A Call to Wholeness & Equal Discipleship,” which was jointly organized by Streevani (Voice of Women), Satyashodak, Montfort Social Institute, and Indian Women Theologians Forum, and was held in Mumbai from 13 – 15 August 2011, has issued a statement recently. According to the statement, the Consultation itself “sought to deepen the discussions begun at the 1st Consultation [held exactly a year ago] which focused on the Gender Policy of the Catholic Church of India and the need for a policy to address sexual abuse in the Church in India. Thus it examined the structural implications for the church in promoting gender just relations, the moral and legal consequences of sexual abuse, and the psycho-sexual paradigm that supports clergy sexual misconduct.” The full statement is available on the homepage of catholicethics.com (http://catholicethics.com/home).
Lúcás Chan, Regional Chair
Noticias de América Latina:
Pablo A. Blanco (Argentina), miembro del comité de planificación para el futuro (América Latina) del CTEWC, nos informa:
AMERICA DEL SUR: TERCERA PROMOCIÓN DE UNA MAESTRÍA EN DOCTRINA SOCIAL DE LA IGLESIA. Se llevó a cabo el acto de cierre de la 3o promoción de estudiantes de la Maestría en Doctrina Social de la Iglesia, que se dicta en América del Sur por convenio entre la Pontificia Universidad de Salamanca y la Fundación Pablo VI (España), y el Centro de Estudios de la Doctrina Social de la Iglesia (CEDSI: http://www.cedsijuanpablo2.org.ar/) “Juan Pablo II” (Argentina). El Prof. Pablo A. Blanco, miembro del Consejo Ejecutivo del CEDSI , destacó la extraordinaria respuesta que tuvo la propuesta educativa, ya que casi un centenar de alumnos están cursando la Maestría, entre los que se cuentan estudiantes de siete países de América Latina, y más de doscientos cincuenta cursando la Diplomatura.
Queremos utilizar esta plataforma para promover y dar a conocer proyectos de investigación y páginas web que sirvan al la comunidad en general del CTEWC a tomar acceso del pensamiento ético académico en América Latina. En especial, quisiéramos incluir enlaces de grupos de trabajo y centros de estudio e investigación interdisciplinarios y que incluyan el acceso a publicaciones completas como artículos, revistas, y comentarios. Este mes perfilamos las siguientes páginas:
Instituto Mexicano de Doctrina Social Cristiana (http://www.imdosoc.org/?cat=159) – Una organización de origen laico, la página web cuenta con análisis de noticias relevantes a situaciones sociales a nivel mundial y reflexión ética. También incluye una amplia biblioteca virtual donde se pueden conseguir bibliografías extensas sobre la doctrina social de la Iglesia, escritas por autores latinoamericanos, además de enlaces a textos completos relevantes para el estudio de la doctrina social de la iglesia desde la perspectiva latinoamericana.
Territorio Abierto - Jesuitas en Formación (http://territorioabierto.jesuitas.cl/)
– Esta organización Chilena cuenta con la contribución de académicos en teología y ética, además de incluir catedráticos en las ciencias sociales entre sus comentaristas. Periódicamente incluyen comentarios sobre problemas sociales actuales, especialmente la migración, el desarrollo urbano, y ética ecológica. La página web incluye un archivo de las reflexiones anteriores catalogado por fecha.
Consejo Latinoamericano de Ciencias Sociales (http://www.clacso.org.ar/)
– Localizada en Argentina, CLACSO es una de las asociaciones de estudios interdisciplinarios mas grande en América Latina. Su página web cuenta con un sinnúmero de recursos: listas de grupos de estudio e investigación, enlaces a publicaciones, directorios de centros de estudio, descripción de programas especiales, cursos en línea, programa de becas y biblioteca virtual. Cualquiera interesado en como los estudios interdisciplinarios afectan la reflexión ética en América Latina debe familiarizarse con el contenido de esta página y con las actividades de CLACSO.
News from Latin America:
Pablo A. Blanco (Argentina), member of the planning committee for the future (Latin America) of the CTEWC, reports: AMERICA DEL SUR: TERCERA PROMOCIÓN DE UNA MAESTRÍA EN DOCTRINA SOCIAL DE LA IGLESIA. We gave close to the 3rd set of Master in the Social Doctrine of the Church that is awarded in South America through the collective efforts of the Pontifical University of Salamanca, the Paul VI Foundation (Spain), along with the Center for the Study of the Social Doctrine of the Church (CEDSI http://www.cedsijuanpablo2.org.ar/) “John Paul II” (Argentina). Prof. Pablo A. Blanco, member of the Executive Council of CEDSI, notes the positive reception garnered by this educational model, since almost 100 students are currently enrolled in this Masters program. These include students from seven Latin American countries, and over 250 students are participating in the Degree program.
Finally, through this venue we would like to promote research projects, centers and foundations, and working groups that provide vast resources to the general CTEWC community eager to access ethical thought from Latin America. We would especially welcome links for groups or centers with an interdisciplinary approach and that include links to full texts of journals, articles, or books. This month we profile the following pages:
Instituto Mexicano de Doctrina Social Cristiana (http://www.imdosoc.org/?cat=159)– An organization begun by the laity and centered around training the laity for the work of social justice, its web page includes news analysis of relevant events and current events related to social justice at a global level as well as ethical reflection. It also includes a virtual library with extensive bibliographies of publications related to the analysis of the social doctrine of the Church from Latin American authors and perspectives. This also includes links to full text journals and articles relevant to the study of the social teachings of the Church by Latin American authors.
Territorio Abierto - Jesuitas en Formación (http://territorioabierto.jesuitas.cl/)
– This Chilean organization presents ethical reflections by various scholars in theology, ethics, and other fields in the social sciences. The site continually updates the profiled reflections on present social problems, with particular attention to migration, urban development, and ecological ethics. The site also includes an archive with previous reflections organized by month.
Consejo Latinoamericano de Ciencias Sociales (http://www.clacso.org.ar/)
– Located in Argentina, CLACSO is one of the biggest associations of interdisciplinary studies in Latin America. It’s web page includes valuable resources such as lists and contacts for their study groups, links to publications, directories of research centers, description of their programs including their grants/scholarship programs, online courses, and a virtual library. Anyone interested in the use of the social sciences and interdisciplinary studies in the field of Christian
MT Davila, Regional Chair
Jim Keenan baptized Jillian Maxey’s daughter, Lilly, at St. Jerome Church, North Weymouth, MA (USA) on October 15, 2011
New on the Website (www.catholicethics.com)
- November newsletter
- New clearing house additions: 2 jobs, 1 announcement, and one call for papers Forum Essays and 2 new responses 8
- Newly posted publications
- Completely reorganized publications section
Catholic Theological Ethics in the World Church THEOLOGY DEPARTMENT, BOSTON COLLEGE, 140 COMMONWEALTH AVENUE, CHESTNUT HILL, MASSACHUSETTS 02467 U.S.A. WWW.CATHOLICETHICS.COM