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INTRODUCTION
Оглавление1. Definition.—Moral Theology is defined: (a) etymologically, as the study of God, considered as the beginning and the end of man's moral life, i.e., of those acts that proceed from reason and will; (b) scientifically, as that part of Sacred Theology which treats of God as our Last End, and of the means by which we may tend to Him.
2. Hence, Moral Theology differs from various related sciences or habits. Thus: (a) it differs from Ethics, which is the science of human conduct as directed by reason to man's natural end, for Moral Theology uses faith as well as reason, and is concerned with man's supernatural end; (b) it differs from faith, since it includes not only principles revealed by God, but also conclusions derived from them; (c) it differs from synderesis, or the habit that perceives the natural principles of morality that are self-evident to the mind, for Moral Theology deals also with supernatural truths and with truths that are not self-evident; (d) it differs from conscience, which draws conclusions for individual cases, since Moral Theology is concerned with general conclusions.
3. Relation of Moral Theology to Dogmatic Theology.—(a) They do not differ as two distinct sciences, for the main object, in the light of which all else is studied, is the same in both—viz., God. (b) They do differ as two quasi-integral parts or branches of the same science, Dogma being concerned more with the speculative, and Moral with the practical aspects of theology. Dogmatic Theology is the more important of the two, as treating more directly on divine things and as being the basis of Moral Theology.
In Dogma, God Himself is considered in His own nature and creatures as they proceed from Him as from an exemplary and efficient cause, or Creator. Moral Theology continues the pursuit of knowledge of God, concentrating upon Him as He is the Final Cause of things. Creatures emanate from God by way of creation, and this is part of the subject-matter of Dogma; but creatures return to Him, each in its own proper way by virtue of its nature created by God and directed by His Providence and Government, and this return of creatures to God constitutes the general subject-matter of Moral Theology. As Divine Providence and Government are continuations of His Creation, Moral Theology continues to study and to unfold the implications of Dogma's consideration of God as Creator. God is known to have created as an Intelligent Being ordering His handiwork to Himself as end. His special masterpiece, man, special because he is made to the Image of God, returns to God in a special way proper to him as an Image, i.e., by way of acts of his intellect and will guided and moved by Divine Providence and Predestination. It is of this special way of returning to God by man, His image, that Moral Theology treats. Thus it adds to and perfects Dogmatic Theology, enriching our knowledge of God by way of making explicit the implications of Divine Creation and Providence to His image, man.
4. The Objects of Moral Theology.—(a) The central theme or object of Moral Theology, which is considered for its own sake and to which all else is secondary (objectum formale quod), is God as the supernatural End or Destiny of man.
(b) The secondary object (objectum materiale) is the means by which one is advanced towards one's Last End (such as human acts, virtue, grace, the Sacraments), or the obstacles which hinder one from attaining that End (such as vice, temptation, etc.).
(c) The medium through which the above objects are known (objectum formale quo) is the light of natural reason illuminated by faith studying the sources of divine revelation and deducing conclusions from doctrines revealed by God.
5. Hence Moral Theology includes: (a) the revealed doctrines concerning man's destiny and duty that are contained in the written and oral Word of God and as interpreted by their custodian, the Catholic Church; (b) the conclusions that are contained in revelation; (c) the duties of man to human laws that are based on the divine natural or positive law; (d) the opinions of theologians on matters that are disputed, as in the controversy about the systems of conscience.
6. The Sources of Moral Theology, therefore, are: (a) Holy scripture; (b) tradition; (c) the decisions of Popes, Councils, and Congregations, Laws, etc.; (d) the authority of Doctors and theologians; (e) natural reason.
7. Holy scripture.—"All scripture, inspired by God, is profitable to teach, to reprove, to correct, to instruct in justice" (II Tim., iii. 16). (a) Thus, the deeds narrated in scripture contain lessons for our instruction; but not all of them, even though they be concerned with holy men, are offered for our imitation. (b) The laws of the Old Testament known as ceremonial (such as the rite of circumcision), and those called judicial (such as the prohibition against the taking of interest), are no longer obligatory; but the moral precepts, such as those found in the Decalogue, always remain in force. (c) The ordinances of the New Testament are of three kinds: the Gospel counsels, which are not laws, but invitations to a higher practice of virtue than is necessary for salvation (e.g., the advice of our Lord that one sell all and give to the poor); the laws of the New Testament, which are the commands that it imposes for all times (such as the precepts that one believe the Gospel message, receive Baptism, hear the Church, etc.); temporary regulations, which are those dispositions that were made only for passing circumstances (such as the prohibition issued by the Apostles against the eating of animals that had been suffocated).
8. Tradition.—Tradition contains those doctrines concerning faith and morals, not found in scripture, that were given orally by Christ or inspired by the Holy Spirit, and that have been handed down from one generation to another in the Catholic Church.
Tradition becomes known to us: (a) through the teaching of the Church expressed by her solemn or ordinary magisterium; (b) through the writings of the Fathers of the Church; (c) through the practice of the Church expressed in her universal customs and laws; (d) through the worship of the Church expressed in her universal forms of prayer and liturgical observance.
9. Decisions.—In addition to divine tradition just spoken of, Moral Theology uses: (a) Apostolic tradition, which comes down from the Apostles, but whose subject-matter is not a teaching revealed to them, but an ordinance which they themselves made as rulers of the Church (e.g., the law that Sunday be sanctified as the Lord's day); (b) ecclesiastical tradition, which contains regulations made by the authorities in the Church and handed down to succeeding times (e.g., the introduction of certain days of feast or fast).
10. Authority of Doctors and Theologians.—(a) St. Thomas Aquinas has been recognized by the Church as her highest theological authority, and the Code of Canon Law (Canons 589, § 1, and 1366, § 2) orders that in all seminaries and religious houses of study the courses of theology shall be made according to his method, teaching and principles.
(b) When the theologians agree with unanimity that a certain doctrine pertaining to faith or morals is divinely revealed, it would be next to heresy to hold the opposite; if they agree only that it is certain, it would be rash to contradict them, unless new and serious objections unknown to them can be offered; if they are divided between schools and systems (even though great claims for opinions are made by their partisans), it is lawful for competent theologians to use their own judgment and decide for the side that seems to have the better arguments in its favor.
11. Reason.—The uses of natural reason in Moral Theology are: (a) it demonstrates certain preambles to the teachings of Moral Theology, such as the existence of God, His omniscience and veracity; (b) it corroborates from philosophy many of the revealed teachings, viz., that man's end is not in things finite, that he has duties to God, to society, to himself, etc.; (e) it affords analogies in the natural order by which we may illustrate the end and duties of man in the supernatural order; (d) it supplies the means by which the teachings on morals may be developed into the conclusions that are contained in them, by which those teachings may be defended against the fallacious objections of adversaries, and by which the whole may be arranged scientifically into a body of doctrine.
12. Moral Theology is served not only by the various branches of philosophy (such as Ethics, Theodicy, Psychology, Logic), but also by many of the natural sciences. Thus: (a) Medicine and Physiology are useful for understanding the morality and imputability of acts; (b) Sociology and Economics may throw light on problems concerning justice; (c) Jurisprudence is, of course, closely related to questions concerning duties that arise from human laws; (d) History confirms the teachings of Christian morality by the lessons of experience.
13. The Method to Be Followed in Moral Theology.-(a) The positive method is a simple statement of moral principles and doctrines, with little attention to argument, except such as is found in the positive sources (e.g., scripture, tradition, the decisions of the Church).
(b) The Scholastic method is a scientific statement of moral teaching through accurate definition of terms, systematic coordination of parts, strict argumentation and defense, attention to controversies, and recourse to philosophy and other natural knowledge.
(c) The casuistic method, or case-system, is the application of moral principles to the solution of concrete problems of lawfulness or unlawfulness.
14. The Scholastic method is the one best suited for the study of Moral Theology, because it is more scientific, and fits one better to understand, retain, and apply what one learns. But it is not exclusive of the other methods, since it perfects the positive method, and is the groundwork for the case method. Each method has a special suitability for certain ends. Thus: (a) the positive method is well adapted to preaching, and hence was much in favor with the Fathers of the Church, as can be seen from their moral homilies and treatises; (b) the Scholastic method is the best for study, teaching, apologetic, and was followed by the great classical works of theology in the Middle Ages and later; (c) the case method is very helpful to the seminarian and the priest in the exercise of the ministry of the confessional.
15. The History of Moral Theology.—There are three periods in the history of Moral Theology: the Patristic, the Medieval, and the Modern.
(a) The Patristic Period (1st to 12th century).—The moral writings of the-Fathers are popular, exhortatory, and occasional; and it is not till the Middle Ages that we meet with works of systematic Moral Theology. The following are among the most notable moral works of the Fathers: the Pædagoga of Clement of Alexandria (d. about 217), which explains what the everyday life of the Christian should be; the Catecheses of St. Cyril of Jerusalem (d. 386); the De Officiis Ministrorum of St. Ambrose (d. 397), a Christian counterpart of Cicero's work De Officiis; the De Civitate Dei of St. Augustine (d. 430), which contrasts love of God and love of self; the Expositio in Job seu Moralium libri XXV of St. Gregory the Great (d. 604), which consists of moral instructions based on the Book of Job.
Celebrated among the ascetical and mystical writings are: the Ladder of Paradise of St. John Climacus (6th century), the Conferences of Cassian (about 416), the Libri V de Consideratione of St. Bernard (d. 1153). St. Gregory the Great's De Cura Pastorali is a systematic work of pastoral theology, and is regarded as a classic.
(b) The Medieval Period (12th to 16th century).—The method of the moralists of this period differs from that of the Fathers in that the former is systematic and philosophical, and more proximately adapted to the use of confessors. The masterpiece of scientific Moral Theology is of course found in the Summa Theologica of St. Thomas Aquinas (d. 1274). Works of casuistry were composed by St. Raymond of Pennafort (about 1235), by John of Freiburg (d. 1314), by John of Asti (about 1317), by Angelus of Chiavasso (about 1476), by Sylvester Prierias (d. 1523). The Summa Theologica of St. Antoninus of Florence (d. 1459) has been called an inexhaustible storehouse for manuals of casuistry.
Among the ascetical writers are: St. Bonaventure, the Seraphic Doctor (d. 1274), John Gerson (d. 1429), John Tauler (d. 1361), Bl. Henry Suso (d. 1366), and Denis the Carthusian (d. 1471).
(c) The Modern Period (16th century to the present).—Characteristic of this period are the commentaries written on St. Thomas, the controversies over the systems of conscience, the appearance of numerous manuals and special treatises, and the attention given to changed conditions of society and ecclesiastical discipline. Noteworthy among modern works are: the Commentary on St. Thomas by Cajetan (d. 1534); the writings of Bartholomew de Medina (d. 1581), called the father of moderate Probabilism; the De Pænitentia of Lugo (d. 1660), a handbook that combines speculative and casuistical theology; the Roman Catechism, which was issued by the authority of the Council of Trent in 1566; the Theologia Moralis of St. Alphonsus Liguori (d. 1787), a work whose authority is universally recognized; the celebrated treatise on the virtues by Lessius (d. 1623); the classic work of Suarez (d. 1617), De Religione; the Summa Casuum Conscientiæ of Toletus (d. 1596); the commentaries of Francis de Victoria (d. 1546), which are writings of extraordinary merit. More recent works are so numerous that it is impossible to mention them here.
18. Among the many modern works on Moral Theology which have been published abroad, not a few are in the vernacular—in German, French, Italian, Spanish, etc. While they are not intended to replace the Latin text-books used in seminaries, these are nevertheless a very great help to a fuller knowledge of the matter treated and to a more ready use of it in the work of the ministry.
So far there has been a dearth of works on Moral Theology in English; and it is this want that has occasioned the present work, which aims at presenting Moral Theology, not only in its essentials, but even more in detail and with greater fullness than is done by most of the text-books commonly in use. And yet, while pursuing this larger and more comprehensive plan, the authors of this new work have tried to be as brief and compact as possible. It has been their endeavor especially to avoid digressions into other fields and to sum up pertinent matter in as clear and simple a manner as the subjects treated will permit.
17. The Division and Order of Parts in Moral Theology.—The arrangement of his matter made by St. Thomas Aquinas in the Summa Theologica is admittedly unsurpassed and unsurpassable in the qualities that good distribution should have, viz., clearness, connection between parts, completeness. Hence, we cannot do better than follow the order he has used in his treatment of moral subjects. His general division is as follows:
(1) The Last End of Man.—From the Last End acts derive their morality, those being good that advance man towards its attainment, and those evil that turn him away from its possession. The Last End is considered; (a) as to its existence; (b) as to its nature (i.e., the constituents of supreme beatitude).
(2) The General Means Tending to the Last End.—God is approached, not by the steps of the body, but by the operations of the soul, and thus it is human acts that lead one to one's Last End. These acts are considered: (a) as they are in themselves or absolutely, and according to the twofold division of acts proper to man (human acts) and acts common to man and beast (passions); (b) as to the internal principles from which they proceed, i.e., habits, whether good (virtues) or bad (vices); (c) as to the external principles by which they are influenced. The external principle of evil is the demon, who tempts man to sin. The external principle of good is God, who instructs us by His law and the voice of conscience, and assists us by His grace.
(3) The Special Means Tending to the Last End.—These are our own good works; hence, here are considered the virtues incumbent on all classes of men, i.e., the theological and moral virtues.
18. Some of the topics just mentioned (e.g., divine grace) are discussed fully in works on Dogmatic Theology, and hence may be omitted here. Again, since the Last End of man is considered at great length in dogmatic works on Eschatology, little need be said about it here. Hence, it will be convenient to divide this work into two parts as follows: General Moral Theology, in which are treated the more remote principles on duty, such as the Last End, human acts, good and bad habits, laws and conscience, grace; (b) Special Moral Theology, in which are treated the more immediate rules concerning duty, i.e., man's obligations as regards the virtues and the Commandments.
