A second case quoted by the authors, that of Elisabetta Canori Mora, beatified on the same day as Gianna Molla, offers a stronger argument for this position, given that she stayed with an abusive husband. Ibid.
3.
(p. 306) TalvacchiaKathleen, and WalshMary Elizabeth, “The Splendor of Truth: A Feminist Critique,” in Veritatis Splendor - American Responses, eds. AllsoppMichael E., and O'KeefeJohn J. (Kansa: Sheed and Ward, 1995) 296-310.
4.
Op cit., p. 307.
5.
The authors say this explicitly: “(A) feminist/womanist perspective understands suffering as a reality that cannot be avoided in the work of justice. Suffering is not a value in itself, but is only a value in the work of solidarity.” Op cit. P. 306
6.
The authors say this explicitly: “(A) feminist/womanist perspective understands suffering as a reality that cannot be avoided in the work of justice. Suffering is not a value in itself, but is only a value in the work of solidarity.” Op cit.
7.
The authors say this explicitly: “(A) feminist/womanist perspective understands suffering as a reality that cannot be avoided in the work of justice. Suffering is not a value in itself, but is only a value in the work of solidarity.” Op cit.
8.
Op cit. P. 307.
9.
“Given their professional and technical concerns, theologians were likely to miss the forest for the trees. Their own particular interests and professional training would blind them to other and more significant features of the letter.” (p. 217) James P. Hanigan, “Veritatis Splendor and Sexual Ethics,” in Allsopp, & O'Keefe (1995), 208–223. The thought that the encyclical might be fundamentally critical of contemporary Western thought seems to have eluded some commentators. For example, (on John Finnis’ critique of post-enlightenment approaches to revelation) “I would simply say to John Finnis that we are living in a post enlightenment period and cannot return to the Middle Ages.” (p. 5) Alan Smithson, “The Nature of Moral Authority,” in Veritatis Splendor- A Response, ed. Charles Yeats (Norwich: Canterbury Press 1994) 1-7. “(The pope) is consciously excluding the majority's form of moral rationality.” (p. 270) John C. Haughey, “Veritatis Splendor and Our Cover Stories,” in Allsop and O'Keefe (1995) 269-277.
10.
Veritatis Splendor n.86. Henceforth referred to in the text as “VS” with number.
11.
“Hence obedience to God is not. as some would believe, a heteronomy, as if the moral life were subject to the will of something all-powerful, absolute, extraneous to man and intolerant of this freedom” (VS n.41).
12.
“No rule of general morality can show you what you ought to do; no signs are vouchsafed in this world.” Sartre. Jean-Paul. Existentialism and Humanism (London: Methuen, 1948), p. 38.
13.
Although for Sartre there is a human condition, “it is impossible to find in each and every man a universal essence that can be called human nature.” Op. cit. P. 45.
14.
“(Sartre) should have confined himself to saying ‘Human beings no more have an essence than anything else does’.” RortyRichard, Essays on Heidegger and Others (Cambridge: Cambridge University Press. 1991), P. 132. Cf. also p. 160.
15.
GuthrieW.K.C., A History of Greek Philosophy, Volume III (Cambridge: Cambridge University Press, 1969) pp. 55–134.
