Capitalizing on the diversity of ways in which the phrase “the end of ethics” can be interpreted, this article explores how, from a Thomistic perspective, the virtue of prudence might be considered the “end” of ethics. After bringing to light certain problematic aspects of the relationship between ethics and prudence, it is argued that Aquinas’ understanding of the intellectual virtues allows for a clear line to be drawn between the two. In this way, it is possible to say where ethics “ends” and prudence begins. This answer, however, seems to raise a further difficulty which, upon resolution, reveals a sense in which prudence is also the “end” of ethics when “end” is taken to mean its goal.

According to John Polkinghorne, the Fall is the major Christian doctrine that is the most difficult to reconcile with contemporary science. Like him, however, I believe it is vitally important, even in this regard, to try to pinpoint the extent to which taking science seriously requires us to modify traditionally held beliefs. In this paper I focus on two problematic ideas associated with the Fall: (i) the idea of a primordial human couple (Adam and Eve), and (ii) the idea that this couple was subjected to bodily death as a result of their original misdeed. I argue that, contrary to appearances, it is possible to harmonize these beliefs with contemporary science – at least if one presupposes some kind of soul-body dualism. I also try to show that this dualism, although philosophically non-fashionable nowadays, is yet to be refuted or made redundant by current evolutionary theory or neurophysiology.

By ‘atomism’ I mean the idea, applicable in various fields, that explanation proceeds from small to large and part to whole. A theological atomist would see the salvation of mankind as the sum of the salvations of individuals and try to understand the Incarnation, the Last Supper, the Crucifixion, the Resurrection and the Ascension as successive episodes each making its own separate contribution. I argue that we are essentially social beings, and infer that God can communicate with us, and we can be united with him, only as forming a society. More controversially, I suggest that the Son of God became incarnate primarily in a society, and saved it by turning it into a single supernatural organism, living with divine life.

Christian identity is an important basis of Christian ethics since identity formulates the notion of how to live in and for the world. This research concentrates on Martin Luther's communitarian concept in his theology and ethics. Because the church is a liturgical community for the moral transformation, church needs to communicate with the world through her liturgical ceremonies. Based on this ethical concept in Luther, this research paper focuses on how Christian identity becomes the foundation of theological ethics, how Christian ethics is active in the relation with neighbors and how the church practises her ethics in community with the world.

Thomas Aquinas articulated an understanding of nature that sought to maintain together the integrity of created causality and God's providential ordering of the cosmos. Developing and combining Aristotelian and Neoplatonic approaches to nature and to final causality, Thomas formulated a horizontal or linear final causality wrapped within a larger vertical or circular final causality. This formulation balanced two seemingly opposed principles. First, that natures operate through intrinsic principles toward determinate ends. Second, that non-cognitive agents must be directed toward an end extrinsically. Aquinas balanced these two principles by situating the first within the second such that God creates and directs natures toward determinate ends through divinely bestowed principles intrinsic to those natures. In this way, Aquinas's understanding of providence underlies his approach to nature.