reflect on our ethical convictions is an ethical decision. By reflecting upon our
actions, we arrive at our values and our ethics. There is absolutely no way of
avoiding the question of what we think is good and bad and why we think so,
because there is no way of avoiding acting.
Of course, at times, we arrive at ethical decisions by applying already
existing principles to cases, but the principles themselves are derived from
reflection on previous practical value judgements. Not every agent is capable
or willing to undertake this reflection (even though to a certain degree it is
inevitable). Nor is it always necessary: values are also communicated from
parents to children, or through education at school—in short, through culture
at large. Moral examples, that is, the virtuous practices of others, are the most
stimulating motor of cultural transformation. We need teachers that are also
role models by communicating good practices through their virtuous lives.
Christian humanism essentially teaches virtues as best practices. Virtues
possess cognitive, operative, and affective dimensions. The cognitive aspect
of virtues means that virtues confer a kind of cognizance through connatur-
ality: a just person will intuitively realize what justice requires in a new
situation; the same goes for all other virtues. The values referred to in the
foregoing section as practical truth are a part of this cognitive dimension
of virtues. However, they go beyond mere recognition. Virtues enable the
person to put into practice what she has discovered to be good and true. And
finally, virtues after some time of practice and initial struggle give pleasure in
doing good.
The renewal of Catholic moral theology after the Second Vatican Council
has made virtues its central focus instead of rules and norms. Rules and norms
are necessary, but a moral theology that seeks to develop all Christians’
vocation to holiness in the light of Christian revelation will not conceive
of morals primarily as the art of the confessor who, as a judge, decides
on right and wrong. Moral theology seeks humanflourishing through self-
transcendence in the love of God, of all human beings, and of creation. This
change of outlook in the teaching of moral theology bolsters Christian
humanism, understood as the contribution of Christian faith to human
happiness on earth, not only in heaven. Virtue ethics conceives of human
flourishing as the goal and measure of Christian morality. Sin is understood as
destructive to our own happiness, not only as a mere transgression of God’s
will. God wills the moral law because it contains the path to our happiness.
Because he loves us, the fact that we render ourselves unhappy by disregarding
his will offends him.
Speaking of virtues in the context of a programme of cultural transform-
ation raises the question of how virtues can be taught to others. Virtues are
personal qualities of character and cannot simply be transferred like informa-
tion. Some aspects of virtuous life certainly can and must be taught in their
theoretical foundations and implications; however, virtues requireformation,
A Catholic Concept of Christian Humanism 217