CHAPTER 6

• Construction of Christian Ethical framework by Aquinas


  Bringing us back to the essence of our human nature to determine if our choices, actions, and inclination could lead us to the realization of our proper end
• Human actions according to Aquinas


  Results of a natural "deliberate or purposive" process, always directed towards a goal or an end
• Teleological being

  Created by God with a particular function and purpose of achieving perfect happiness, a life in union with God
• Theory of "The Natural Law and Its Moral Precepts" by Aquinas


  Humans are not simply rational but also moral beings who ought to constantly elicit moral action to fulfill our nature and reach our final end
• Learning Outcomes: (1) Understand and internalize the principles of ethical behavior needed in living morally with their society and their environment; (2) Make use of the ethical frameworks or principles in analyzing their moral experiences; and (3) Make sound ethical judgements based on ethical principles that are grounded on facts
• Aristotle: 'man is a rational animal and his happiness lies on his ability to live "a life of activity expressing reason well" (Nicomachean Ethics 1.7)'
• Operations of the intellect and will by Aquinas

  Responsible for eliciting what Aquinas calls a "human action" (actiones humanae)
• Aquinas's view


  Human person is a teleological being created by God with a particular function and purpose of achieving perfect happiness, a life in union with God
• Aristotle's claim


  Based on the idea that if one's function follows directly from one's nature, then performing that function actualizes that nature
• Intellect and will perform their function according to their natural inclination, which is to do good
• Aquinas argues that because of the intellect and will, man is inclined to do good (ST II-First Part, q.2, ad 3)
• Aquinas believes that God is the creator of everything
• Intellect and will enable man to perform moral acts
• Man's natural tendency to do "good" makes him a moral agent according to Aquinas
• For the natural law to remain dynamically active in guiding us to act morally, our mind must be constantly disposed to moral precepts
• All actions are not random or arbitrary but rather deliberate or purposive, directed towards a goal or an end
• The natural law is a portion of the eternal law that God instilled into man's mind so that we can grasp it naturally (ST II-First Part q.90, a.4 ad 1)
• The eternal law is God's wisdom that directs the movements and actions of his creatures in their appropriate ways towards their proper end
• Man, as rational, is subject to the eternal laws in a way more excellent than other irrational creatures
• Aquinas views human actions as the results of a natural "deliberate will" (ST II-Part 1, q. 1.1)
• Humans follow their natural inclination with elements of freedom and "understanding" of God's command
• Every creature of God is bounded by eternal law as shown by their natural inclination
• Conscience is the natural tendency of man to apply such principle to concrete life situations, helping us determine right from wrong
• Internal inclination between intellect and will


  Disposes us to the objects of our desire and moves us to act
• Our ability to understand "who we are" and "what our duties are" helps us to distinguish appropriate human actions from improper ones
• Because of synderesis and conscience, we become aware that there are certain moral precepts in which we know and feel that we are obliged to follow as moral beings
• The natural law is reflected in the natural operation of both intellect and will
• The natural law is simply us acting and functioning properly as rational, moral beings
• God imprints on the whole of nature the principles of its proper actions (ST Il-First Part, q. 93, a.5)
• Synderesis is an "innate disposition" of the human mind by virtue of which we, humans, are able to grasp the first principle of natural law without the need for inquiry (ST II-First Part, q. 51, a.1)
• Sin has corrupted and misdirected our inclination to obey conscience
• Actions that endanger life, violate sacred marriage, or harm relationships with others are considered immoral according to Aquinas
• Natural Moral Obligation

  Some moral obligations are rooted in human nature
• Defective perception of the "good", intellect and will not functioning well, and imperfections in human perception and understanding are effects of sin
• Aquinas sets concrete guiding moral principles to repair the damage created by sin
• Man can restore rational imperfections and develop the habit of acting in accordance with his nature to become a virtuous person
• Murder is considered bad in itself according to Aquinas
• Examples of morally good actions include saving someone from danger or giving charity to the poor
• Synderesis and conscience


  Help us determine right from wrong
• Aquinas: 'Conscience seems to be acting as the "voice of God", reminding us if our actions are right or wrong'