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While ethical issues are being raised with new urgency, Christians are increasingly unfamiliar with the moral grammar of their faith. The need to reengage the deep-down things of the Christian moral tradition has seldom been more urgent. Moral theology has a long history in the Catholic and Anglican traditions. The tradition of theological ethics, influenced by Aristotle by way of Aquinas, offers a distinct emphasis on the virtues and character formation. Now Daniel Westberg infuses this venerable ethical tradition with a biblical confidence in the centrality of the gospel and the role of the Holy Spirit in forming character, while also laying down a sound moral psychology for practical reason and ethical living. Christians―whether of Anglican, Catholic or of other traditions―interested in vigorously retrieving a great moral heritage, will find here common ground for ethical reflection and discipleship.
- Sales Rank: #1140738 in Books
- Brand: InterVarsity Press
- Published on: 2015-05-02
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .80" w x 6.00" l, .55 pounds
- Binding: Paperback
- 281 pages
Review
"In general Westberg's presentation of Aquinas's moral theology is not only clear but insightful for how we should think and live as Christians. . . . Westberg [has] done work that clearly suggests that theologians in the Anglican tradition have something to say about ethics that is important for all Christians." (Stanley Hauerwas, The Living Church, August 16, 2015)
"Renewing Moral Theology is a great read for those who want to explore the interconnectedness of theology and morality. It provides a firm foundation to explore further issues of Thomistic ethics. For those who are not inclined towards Thomism, it can serve as a springboard for discussion and interaction with the view. It comes recommended." (J. W. Wartick, Always Have a Reason, August 10, 2015)
"Here now is a very fine book that we might describe as the theological rather than philosophical embodiment of Catholics and evangelicals together. . . . Westberg's book grew out of long experience teaching seminarians, and it would no doubt serve very well for introductory ethics courses in seminaries and Christian colleges alike. So too, it would do quite well for anyone seeking a guide through the thicket of contemporary moral discourse, one that reaches below the shallowness of today's chatter to ever so patiently and carefully teach the basic philosophical concepts without which we will never move beyond confusion to achieve meaningful disagreement, and then below even that to depict the rich theological roots of the Christian moral life." (Jordan Hylden, First Things, September 22, 2015)
"The result is a carefully researched and argued analysis of the meaning of sin in this understanding, and approaches to several virtues, described here as 'moral dispositions for acting well.' . . . It should be well received by academics." (Graham Christian, Library Journal, May 15, 2015)
"Daniel Westberg provides a much-needed accessible contemporary Anglican guide to moral theology, but he does much more. Focused on virtue and bringing together the wisdom of Catholic and evangelical traditions, his exposition of Scripture and Aquinas provides readers with a biblical Thomist ethic. This book's moral theology will renew both the minds and lives of Christian disciples and the church's witness in the world." (Andrew Goddard, associate director, Kirby Laing Institute for Christian Ethics, Cambridge)
"Those who know theological ethics have long known of and learned from Daniel Westberg's first-rate work in human action and practical reason. Westberg now provides us with the first textbook in Anglican moral theology in a generation. This welcome volume is a treat for those of us who recognize the importance of learning from past masters of ethics like Aristotle, Aquinas and Barth, and from present masters like Oliver O'Donovan. It is a crucial volume not only for Anglicans, but for any Christian who wants to be introduced to the shape and practice of the Christian life." (John Berkman, Regis College, University of Toronto)
"Daniel Westberg's Renewing Moral Theology makes a strong argument for the significance of Thomas Aquinas's 'virtue ethics' for contemporary Christian ethics. Not simply a historical account, Westberg's book is a new text in the tradition of Anglican moral theology. His discussion is deliberately ecumenical, bringing Thomas into conversation with Roman Catholic, Anglican and Protestant partners. Throughout, Westberg argues for a theological reading of Thomas's ethic, engaging but also offering correction to traditional Catholic and Protestant approaches. Westberg's reading of Thomas challenges the Catholic 'natural law' tradition, arguing for a more biblical and christocentric approach to moral theology; he looks to Protestant theologians such as Barth and Bonhoeffer to shed light on the neglected subject of conversion; he finds Thomas's account of human action corrects unexamined deontological, consequentialist and voluntarist assumptions. In chapters on the cardinal virtues, Westberg makes needed distinctions in addressing such questions as to the extent that non-Christians exercise virtues such as justice; his discussion of the theological virtues centers on charity as friendship with God and suggests that Thomas's discussion of the virtues of charity and hope balances Protestant accounts that tend to focus exclusively on faith. In the end, Westberg's book is not only a summary of Thomas Aquinas's account of human action and the virtues, it is a welcome irenic challenge to different theological traditions to engage in conversation with each other, and looks to Thomas Aquinas's moral theology as one of the best starting points for that discussion." (William G. Witt, assistant professor of systematic theology and ethics, Trinity School for Ministry, Ambridge, PA)
"Renewing Moral Theology is an important and inspiring book that make significant contributions to the field of Christian ethics." (Paul J. Wadell, Modern Theology, January 2016, Vol. 32, No. 1)
About the Author
Daniel A. Westberg (DPhil, Oxford University) is professor of ethics and moral theology at Nashotah House, a seminary of the Episcopal Church in Nashotah, Wisconsin. He grew up in Japan where his parents were missionaries and after his ordination he served as an Anglican priest in the Diocese of Toronto for ten years, in both rural and city parishes. He also taught ethics at the University of Virginia for eight years. Westberg is the author of Right Practical Reason: Action, Aristotle and Prudence in Aquinas and many articles in journals such as The Anglican Theological Review, The Thomist and New Blackfriars, as well as several short articles in The New Dictionary of Christian Ethics and Pastoral Theology. He divides his time between Wisconsin and Sweden, where his wife Lisa lives and works, and together they have four adult children.
Most helpful customer reviews
2 of 2 people found the following review helpful.
Vibrant and Virtuous
By Michael Philliber
How do you get people to do the “right thing”? Much of the business ethics market, educational character building schematics, and even Christian moral instruction focuses on the “do this, don’t do that.” Whether it has to do with federal regulations and EEOC guidelines, scholastic programs, or religious teaching, most agendas aim at reaching the cerebral and external. Daniel Westberg (DPhil, Oxford University), professor of ethics and moral theology at Nashotah House, Nashotah, Wisconsin, approaches the subject from a more comprehensive position that encompasses the rational, applicable, volitional and emotional in his new 281 page paperback, “Renewing Moral Theology: Christian Ethics as Action, Character and Grace.” The book is informed and shaped by Thomistic, Augustinian, Catholic, and Protestant (especially Anglican) ethical theologies to “provide for the general Christian public a blending of the strengths of the Catholic tradition with evangelical emphases and convictions” (10). Westberg seeks to renew Christian confidence in “the area of moral convictions” (Ibid.), and writes for thoughtful Christian readers, parishioners, pastors and seminarians.
“Renewing Moral Theology” unfolds in two parts, the first laying the case for, and shape of, moral theology, especially from an Anglican perspective, that brings together and harmonizes “Catholic and Protestant traditions in a helpful way” (27). The second part of the book walks the reader through the seven classic virtues; prudence (wisdom in action), justice, fortitude, self-control, faith, love and hope. The underlying principle throughout the work is that all of “our genuine actions ( . . . ) have moral import and are moral actions. That is, they are expressions of purpose, desires and attitudes revealed in decisions to do something.” Therefore the book is “unabashedly teleological,” that is, our actions flow toward, and flow out of, an “ultimate end or purpose ( . . . ) that can be described as the supreme good, sheer joy and complete fulfillment” (31). In other words, don’t skip to the second half of the book (the virtues) until you have grasped the first part (purpose, reason and action).
In the beginning portion of “Renewing Moral Theology” Westberg, learning from Augustine, Aquinas and Scripture, maps out an ethical model that pulls together the combined roles of human reasoning and willing, attraction and action in moral direction. The author moves the reader away from the primacy of obligation in moral motivation, to the predominance of attraction to joy and the good; “it is easier to see that the more fundamental picture of being attracted to good things ( . . . ) and through them to the good itself is sounder philosophically, psychologically and biblically. The sense of duty is secondary to overall purpose. ( . . . ) the motivation prompting action is a desire for fulfillment – to achieve a more complete level of being ( . . . ) perfect well-being and happiness” (33). He then adds to motivation the importance of thoughtfulness in morality, for actions “are the result of desire guided by reason” (35). This place of motivation will show up throughout the book as the author will make, in a clearheaded way, claims such as this; "It is hope and motivation that underlie human actions, and our motivation increases with hopefulness, and more hopeful people are motivated to attain more challenging and fruitful goals" (207).
Westberg delves further into the how and why of good engagements and judgments, bringing in the significance of habitus (a developed dispositional trait), conversion, and the Law. He rightly perceives that we “need to realize that the goal of the moral life is to attain that state of harmony between intention, attitude and emotion, so that it will become natural and joyful for us to perform what we know is right and good” (80). That goal of what is right and good is lucidly defined with the words of the Westminster Shorter Catechism, as “to glorify God, and enjoy him forever”.
The second segment of “Renewing Moral Theology” uses, and thoughtfully reflects on, the seven classic virtues. Westberg assures the reader that though this looks more like a check list approach, he is simply doing it for the purpose of analyzing and describing (142). To compartmentalize each virtue as a stand-alone character is an impossibility, for in truth “a person cannot have any of the moral virtues without having them all” (143). The author then launches into the four cardinal virtues and the three theological qualities, examining what they are and repeatedly displaying the interdependence of each with the others. Westberg does not necessarily remain within the fence line of staid and sterile definitions for each characteristic, but will pleasantly and biblically surprise readers here and there by stretching and molding each quality so that new contours stand out, where once they may have been overlooked. Probably the most pronounced, for me at least, was his description of love, where he shows that the primary definition of agape moves from (though it is still included) self-sacrificial love “to the concept of friendship or union with God” (235). It is interesting, and surely intentional, that the final three chapters are faith, love and hope – in that order, so that the book ends with hope; the hope that will find its maximum pleasure in the return of our Lord and Savior, when we will finally be all we were meant to be, enjoying God in unrestrained fullness.
“Renewing Moral Theology” holds together the classic Protestant distinctive of justification by grace alone through faith alone, while learning from more traditional Catholic sources, and it seems to me that Westberg has achieved his Anglican via media. This material would be a great asset for fathers and mothers as they think deeply about the morality they desire for their children. Pastors, priests, seminarians, and attentive Christians of all stripes will benefit immensely, especially if this work is read and discussed with others. It is not a simple read written in a popular style, yet with some intentionality, it is definitely manageable and understandable. Westberg has done a masterful job. I highly recommend the book.
Thanks to InterVarsity Press for the free copy of the book used for this review.
1 of 1 people found the following review helpful.
Great Insights from Thomistic Theology on Morality
By J.W. Wartick
How might we integrate the study of ethics and theology? In Renewing Moral Theology, Daniel Westberg takes this project head-on. He approaches it from the perspective of Thomism, the philosophical-theological framework of Saint Thomas Aquinas which is itself influenced by Aristotle. The book therefore provides a strong introduction to the Thomistic view of moral theology.
The book is not, like many, a handbook for discussing various moral issues. Some hot-button topics are raised, but they are not the focus. Westberg’s focus is, instead, much broader. He provides here a metaphysical basis for ethical reasoning, while addressing some of the main questions that come up regarding that framework. Thus, this is a book that encourages further reasoning and research rather than trying to answer some laundry list of moral questions (such as questions of sexuality, abortion, capital punishment, and the like). The focus is on giving an overarching metaphysical basis for using one’s reasoning in ethical situations, not handing the answers to such questions to the readers. This alone makes it valuable because many books on ethical reasoning unfortunately do not address the pressing metaphysical or metaethical questions that come up in thinking about morality.
Thomism has much to offer when it comes to moral theology. The system gives a framework for analyzing things like “being,” “right and wrong,” motivations, emotions, and more.
Westberg provides valuable insights into a number of key issues for ethics from a Christian perspective. Incorporating the holistic approach of Thomism into ethics, he notes that emotions do play a vital role in our practical reasoning and the way we approach moral questions. Emotions are often ignored or treated as frivolous in treatments of objective morality, and to have them incorporated into the study was a much-needed corrective.
He also gives excellent illustrations of and counters objections to the “double-effect” principle, which is the notion that moral actions can have two outcomes, one intended and one not, which allows for right action to be taken even if a wrong outcome will occur or is known to occur. Thus, for example, he treats the notion of a surgery which would kill an unborn child but save the mother. The intent of the surgery is to save the mother, not kill the child, but both are “effects” (hence double-effect) of the procedure. There are some key objections to using this principle to allow for certain moral actions, such as the apparent parsing down of moral choices into separate spheres of decision and intent, but Westberg counters them deftly. In doing so, he provides a strong defense of this critical ethical principle.
Examples are abundant throughout the book, and they constantly are used in ways that helpfully illustrate the point at hand. Some of the more obscure-seeming aspects of how an Aristotelian-Thomistic metaphysics might impact ethics are made much more clear by Westberg’s clarifying examples.
This is inherently a work of moral theology and so Westberg spends a good amount of time outlining how theology might impact one’s moral outlook. Aquinas had much to contribute here, and again the Thomistic system is incorporated into the discussion, allowing for a robust metaphysics to back up the ethical reasoning placed herein.
Renewing Moral Theology is a great read for those who want to explore the interconnectedness of theology and morality. It provides a firm foundation to explore further issues of Thomistic ethics. For those who are not inclined towards Thomism, it can serve as a springboard for discussion and interaction with the view. It comes recommended.
The Good
+Strong Thomistic look at ethics
+Good use of examples to illustrate principles
+Excellent analysis of “double-effect” principle
+Rightly emphasizes some key areas of moral decision-making
The Bad
-At times it skips too quickly to conclusions
Disclaimer: I was provided with a review copy of the book from the publisher. I was not asked to give any specific kind of feedback whatsoever.
0 of 0 people found the following review helpful.
Anglo-Catholic, Evangelical Ethics
By James R. V. Matichuk
In seminary I read about deontological, consequentialist and virtue ethics; however, I didn't read much in the way of Catholic moral teaching. Aquinas was mentioned and footnoted, but not engaged with in any substantial way. My understanding of virtue ethics was mostly meted out to me by Hauerwas. Daniel Westberg's 'Renewing Moral Theology: Christian Ethics as Action, Character and Grace'delves deeply into the moral heritage of the Catholic and Anglican tradition exploring the nature of character formation, practical reason and ethical living.
Westberg wrote this bookas an attempt "to breath new life into [the] Anglican tradition, with the immediate aim of providing a systematic presentation of Christian ethics that builds on the Thomistic foundation with Catholic moral theology" (9). His wider, and more inclusive, purpose is to "provide for the general Christian public a blending of the strengths of the Catholic tradition with evangelical emphases and convictions" (10). This combination of Catholic and evangelical insights, is designed to help readers from both traditions, to see the strengths offered by each (28). Westberg explores Thomist ethics in an evangelical key, sighting scripture and attending to the nature of conversion. His book divides into two parts. In part one Westberg describes and advances the components for a renewed moral theology. Part two looks in-depth at the seven classic virtues.
Part 1.
In chapter one, he argues for renewal of moral theology with a: (1) renewed biblical basis, (2) a sound moral psychology, (3) an understanding of the proper place for law in ethics, and (4) and thoughtfulness about the spirituality of virtue/character formation (25-26). In chapter two, Westberg discusses the relationship between purpose, reason and action and describes the 'Thomistic Practical Syllogism.' It is composed of an operating principle ('Do this' or 'avoid this'), a minor premise evaluating a proposed action, and a conclusion (a commitment to do or not do something) (39-44).
Chapter three looks in more detail at Aquinas's view of practical reasoning. Whereas the traditional reading of Aquinas identifies a twleve stages in the process of human action, alternating between reason and will, Westberg sees the intellect and volition working in concert, and describes Aquinas's reasoning as a four stage process comprised of: (1) Intention → (2) Deliberation(if required) → (3)Decision → (4) Execution (51). This model describes the components of reasoning that birth to an action; however a person's intentions are shaped by a person's desires and history. "One simply has desire sand attitudes that have been adopted, shaped and instilled by past experience. One deliberates about and decides on the actions that are judged as means to the purposes one already has" (54). This means a persons formation determines where her reasoning takes her. Chapter four discusses how to evaluate good and bad actions based on their object, their end, and the circumstance (62-65). This ethical framework takes into account the situations in which ethical actions occur without capitulating to relativism (68). Westberg also observes the role of consequences in Aquinas' theology. (69)
Chapter five describes the relationship between actions, disposition and character. Developing our capacity toward virtuous living involves moderating emotions, coordinating reason and will, and developing a habitus which imparts the skill and disposition that enable the virtuous life (80). This involves intentional practice, "We develop self control by understanding the reasons for it, desiring it and actually making decisions that incorporate moderation and self control in, for example, eating or sexual pleasure" (84). Yet Westberg argues that within this schema, faith, hope, and love are theological virtues gifted to us by the Spirit. We are unable to develop them by ourselves. The final three chapters of part one, explore the reality of sin (chapter six), the nature of conversion to Christ(chapter seven), and the role of the Law in Christian formation (chapter eight).
Part 2
Part two begins with an overview of the virtues, discussing their interrelationship and the central role of prudence. In chapter ten, Westberg walks through the seven classic virtues assigning a chapter to each of them. The four cardinal virtues discussed are 'wisdom in action' (prudence or practical wisdom); justice, fortitude, and self control (or temperance)(discussed in chaptets ten through thirteen). The theological virtues are faith, love and hope (chapters fourteen through sixteen).
Westberg's treatment of the cardinal virtues offers practical insight for character development. In discussing practical wisdom (prudence) he observes the intellectual character of this virtue and discusses its relationship with other virtues, "The moral virtues depend on practical wisdom, but practical wisdom cannot be developed without the simultaneous development of the other moral virtues" (175). The virtue of justice has to do with how we relate to other persons (i.e. righting wrongs, restitution, gratitude to others, truth telling, etc). Fortitude is moral courage and commitment. Temperance is the 'one virtue directed purely toward oneself'(209). It involves mastering appetites and living in moderation. Each of these virtues are shared by Christians and non-Christians alike, and Westberg correlates the exercise of virtues in Christian and secular settings (i.e. the virtue of justice based in the dignity of human beings created in the image of God is in some sense related to contemporary secular discussions of human rights).
The theological virtues have God as its source and focus (221). Westberg treat faith as an intellectual virtue, our belief in the God of the gospel. Love and hope are virtues of 'the will. Westberg describes love as friendship with God—unselfish love (239-240). "Hope perfects the will by directing our desire to what God offers in the age to come" (259). Westberg takes on the notion that agape love is purely non-preferential. He show the biblical evidence doesn't warrant the strong a divide between phileo and agape often argued by evangelicals influenced by the Lutheran tradition (238-40). Instead he views God's love as inherently unselfish (instead of selfless, self sacrifice). The telos of new creation gives us Hope and enables us to work for justice with fortitude. The content of of our hope helps us avoid both a liberal activism or an escapist quietism (270).
Virtue Ethics is sometimes criticized for an overemphasis on character—'being' is seen as more significant than 'doing' or 'decision-making' Because Westberg roots his exploration in Thomas Aquinas's moral theology, he gives significant space to both virtue formation and moral decision-making. In fact, his discussion of practical reason, precedes his exploration of the virtues (though he hints at their strong relationship to one another). This means Westberg (or Thomas) is not guilty of some of the reductionisms that virtue ethicists are accused of (neither are many virtue ethicists). Action and character both come into sharp focus.
Westberg wrote this book as a seminary textbook and it is well suited for that purpose.Students will find solid engagement with Catholic moral theology and theological ethics. But does it have any practical import outside the classroom? Put another way: is practical reasoning, practical? Yes it is. Pastors can utilize this framework to encourage ethical reasoning in congregants. The discussion of the seven classic virtues is fruitful for personal use, or for anyone responsible for Christian spiritual formation. Westberg is theologically rigorous, so the typical lay person may find it difficult to wade in, but certainly the framework Westberg presents is applicable more broadly in the lives of ordinary Christians. I recommend this for Christian leaders and educators concerned about spiritual formation. Westberg doesn't provide a 'practical how-to,' but a way of 'thinking through' moral decisions' and actions. I give this five stars. ★★★★★
Note: I received this book from IVP Academic in exchange for my honest review
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