Notes on Cognitive Virtues and Christian Ethics

How do secular (non-religious) ethics relate to theocentric (God-centered) ethics, specifically within Christianity?
This question applies broadly to other religions as well (e.g., secular vs. Buddhist ethics).
Are these sets of ethics compatible, conflicting, or entirely separate?
Does practicing one set influence the other? (reciprocal function)

Personal Ethics: Nolan's treatment of Jesus
Social Ethics: Byron's list of Christian ethics, Gaudium et Spes
Biblical Sources: St. Paul's letters outlining Christian virtues in early Christian communities.
- 1 Corinthians passage on love (often used at weddings and funerals).
- Other passages with more detailed lists of specific virtues.

Christian ethics should build upon the foundation of cognitive/cardinal virtues.
Being a good person (practicing cardinal virtues) is a prerequisite for being a good Christian.
Practicing moderation and communal virtues can help in practicing patience (a Christian virtue).
Practicing justice can lead to kindness and Christian charity.

Secular virtues are not necessarily related to Christian virtues.
Natural virtues come from moral energies, correction, laws, and education.
Christian virtues are infused by God's grace.
Theocentric ethics: Emulating God's love, patience, and forgiveness.
A person can theoretically be advanced in Christian behavior but deficient in cardinal virtues.
Christian virtues come from God's grace; cardinal virtues come from environment, education, and self-discipline.

Natural Virtues: Cognitive/cardinal virtues
Supernatural Virtues: Faith, hope, and charity (leading to patience, forgiveness, etc.)

The question of generosity expected from a Christian compared to effective altruism is a case study of how supernatural and natural virtues relate.
Is an effective altruist necessarily more giving than a good Christian? (an argument to consider)
Does infusion of supernatural virtues strengthen the practice of natural virtues (through baptism and communion)?

Can one be holy without being good (having supernatural virtues without natural virtues)?
Catholic perspective: No, holiness requires goodness.

All three essay questions relate to the theme of how Christian ethics interacts with secular principles.

Define theocentric ethics: ethics centered on God or a divine power.
Theocentric ethics derives its principles and values from religious beliefs and teachings, considering divine will and guidance as the ultimate source of moral authority.
It emphasizes adherence to religious doctrines and practices as essential components of ethical living.
Show how a particular ethic is theocentric (e.g., Jewish, Catholic). Mention difference from naturalistic ethics (utilitarianism, existentialism…). Source: God, the 10 Commandments.

What is it? A method of interpretation that involves approaching texts with a critical mindset, questioning underlying assumptions, biases, and power dynamics.
How does it work? It identifies hidden motives and ideological influences within ethical frameworks.
How does it serve the ethical enterprise generally? By promoting transparency, accountability, and a more nuanced understanding of ethical claims.
Why is it specifically appropriate for Protestant ethics? Because of the Protestant view of human nature, of God, and of what God asks of us that makes the suspicion kind of a natural result of that way of continuing.

What is it? A cyclical process of engagement with injustice that involves recognizing, challenging, and transforming unjust systems and structures.
How does this term help you think about religious ethics generally?
How does this term help you think more broadly about thoughts on ethics, but even more broadly beyond that about theories of justice in general? Discuss justice in light's theory, in Aristotle and the Stoics, and in Jewish ethics.
It acknowledges the inherent tension between seeking justice and addressing the root causes of injustice.