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Restoring the Bonds of Affection
Anglican Theological Review, Fall 2005 by Carroll, R William
31 Tanner, Jesus, Humanity, and the Trinity, 78.
32 The Catechism defines sin in terms of distorted relationship. See BCP, 848.
33 Thomas Aquinas, Summa Theologiae, IaIIae, 111, 2; Bernard Lonergan, Grace and Freedom: Operative Grace in the Thought of St. Thomas Aquinas in Collected Works of Bernard Lonergan, vol. 1 (Toronto: University of Toronto Press, 2000).
34 On the principle conscientia semper sequenda, compare Kenneth E. Kirk, Conscience and its Problems: An Introduction to Casuistry (London and New York: Longmans, Green, 1927; reprint, with an introduction by David H. Smith, Louisville, Ky.: Westminster/John Knox Press, 1999), 226-240.
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35 See Bryan, And God Spoke, 85-86, on the distinction between "coercive" and "appellatory" authority. The latter is stronger. This is the authority of friendship and love, which is characteristic of God's authority as "exercised through Scripture" (para. 54).
36 Rowan Williams, "On Making Moral Decisions," Sewanee Theological Review 42:2(1999): 147-158, at 157.
37 Williams, "On Making Moral Decisions," 152.
38 Williams, "On Making Moral Decisions," 157.
39 Compare the words spoken at baptismal anointing: "You are sealed by the Holy Spirit in Baptism and marked as Christ's own forever" (BCP, 308).
R. WILLIAM CARROLL*
* R. William Carroll is Visiting Assistant Professor of Systematic Theology at the School of Theology of the University of the South.
1 Kathryn Tanner, The Politics of God: Christian Theologies and Social Justice (Minneapolis, Minn.: Fortress Press, 1992), 1-31.
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