Moral Theology Research Articles

Listening Practices in a Synodal Church: Interim Reflections from a Symposium in Rome

Listening is at the heart of Pope Francis’s synodality project. Where does scholarship addressing themes of listening, encounter, and lived experience of Catholicism sit within this project as both a subject addressed by synodality and critical agent of it? This special issue publishes the outcomes of an eighteen-month project, commissioned by members of the Synod’s methodology commission, undertaken independently under university research auspices. The project culminated in a symposium in Rome in March 2023. The project aimed to model a form of academic service to the listening phase of the Synod, rooted in a collaboration between scholars and synodal practitioners; that is, to provide a small-scale contribution of what we have outlined above as somewhat missing in the process so far. This introduction provides background context on the research question and an overview of the articles as well as reflection on the implications of the synodal process for moral theology.

Examinations for Vicars in the Diocese of Tarnów Between 1918 and 1939

Since its inception, the Church has paid great attention to the intellectual formation of the clergy. After the reception of the Sacrament of Holy Orders, for the pastoral and intellectual formation of the clergy of the Diocese of Tarnów between 1918 and 1939, theological examinations were of vital importance and they were carried out in accordance with the dispositions of the universal legislator contained in the 1917 Code of Canon Law in Canon 130. In the period under discussion, examinations for vicars were held in August in the auditorium of the Theological Seminary in Tarnów. The examination material included dogmatic theology, moral theology, pastoral theology and canon law. This study is a contribution to the history of canon law, as the development of the institution of examinations for vicars in the Diocese of Tarnów between 1918 and 1939 has not yet been studied.

The Place of Animals in Wollstonecraft's Early Educational Writings

Abstract Thomas Taylor's parody of Mary Wollstonecraft's support for rights of women and humans raises a question: does his satire unwittingly propose a defence of animal rights found in Wollstonecraft's arguments? While Wollstonecraft's later works do not mention animal rights, her early educational writings offer arguments on animal ethics. These works explore the value of animals from moral, theological, and consequentialist perspectives, emphasizing both their instrumental and inherent value. This article argues that Wollstonecraft's moral psychology and theology highlight a benevolent attitude towards animals, underscoring their value beyond their utility.

‘It Never Ends’: Disability Advocacy and the Practice of Resilient Hope

Political advocacy is an important religious practice. But social activism can be discouraging. This paper integrates moral theology, virtue ethics, positive psychology and spiritual formation to highlight the importance of resilient hope for social justice advocates. Part 1 describes an important justice issue—public services for disabled people. Part 2 defines transformational advocacy and outlines an advocacy theology. Part 3 analyzes despair and hope. Part 4 summarizes spiritual practices for building resilient hope.

The Virtue of Religion and the Act of Doing Sacred Theology

In the theological tradition of St. Thomas Aquinas, this paper will argue that the practical actions of studying, contemplation, and teaching sacred theology are acts proper to the infused Christian virtue of religion. To understand this, the framework of Thomistic moral theology and anthropology is necessary. After introducing this background, St. Thomas’s understanding of the virtue of justice is explained alongside the virtue of religion, which is a potential part of this cardinal virtue. The second part of the paper moves into a description of the practical actions of theologizing, as distinguished from the essential nature of sacred theology. The way that these actions are variously elicited or commanded by the infused virtue of religion are then shown to be properly due to God as His just right.

The crisis of truth, and Its impact on human actions

Not only does Moral Theology tell us what we should do, but it also provides the reasons why we should do some things and avoid others. Over the centuries Christians paid attention to God’s creatures because they realised that He speaks to us through them and reveals His will as well (Rom 1). This issue also became the object of metaphysical inquiry. The concept of the truth of all things explained how man gets knowledge about God’s will through his creatures, which he subsequently should take into account in his moral conduct. The Enlightment proclaimed human freedom from religious beliefs and restrictions. Its philosophy, known as modern philosophy, tried to „conquer” metaphysics and the notion of the truth of all things. This paper presents these efforts and their consequences.

Christian Humanitarianism, Violence and the Debate over Empire

It may appear odd to write a review article focused on two books that are fundamentally different in intention and scope. The first is a self-conscious attempt by a moral theologian of conservative inclinations to contribute a Christian ethical perspective to the culture wars currently raging on both sides of the Atlantic on empire, race, and slavery. Its author, Nigel Biggar, is the Emeritus Professor of Moral and Pastoral Theology at the University of Oxford. The second book is a collection of papers by imperial and mission historians given at a workshop at the Victoria University of Wellington, New Zealand, in July 2018. Its brief is more limited, namely to explore the professed commitment of nineteenth-century Christian missions to bringing a gospel of peace into contexts that were frequently sites of violence, not least between indigenous peoples and European settlers and other colonial actors. Its geographical remit is limited to Africa and the Pacific. Biggar's book has provoked a predictable storm of criticism, both within the historical academy and beyond it. The Journal of Imperial and Commonwealth History, for example, rapidly published a 15,000–word rebuttal of Biggar's arguments by Alan Lester, Professor of Historical Geography at the University of Sussex, together with an almost equally lengthy reply by Biggar.1 In contrast, Geoffrey Troughton's edited volume, extremely valuable though it undoubtedly is, seems unlikely to attract notice beyond the limited constituencies of professional historians and scholars of mission studies. Although obviously differing in character, these two books, when set in juxtaposition, bring into focus some of the most pertinent issues raised for Christianity by the imperial past and the ambiguous role played within it by Christian missions.

Nature as Guide: Wittgenstein and the Renewal of Moral Theology by David Goodill, OP

<i>Nature as Guide: Wittgenstein and the Renewal of Moral Theology</i> by David Goodill, OP

Confirmation of the Spiritual Nature of Individual and Society in Yevhen Spektorskyi’s Works of the Emigrant Period

The article presents the main issues of the works by the famous philosopher, jurist and educator Yevhen Vasyliovych Spektorskyi (1875‒1951) written during the period of forced emigration (1920‒1951) and professional activity at the universities of Belgrade, Prague, Ljubljana and the St. Volodymyr Orthodox Theological Seminary in New-York. In the intellectual biography of the thinker, these prolific years are marked by the development of issues in social science, philosophy, moral theology, and Christian ethics. In numerous works in various foreign languages, some of which have been analyzed in this article for the first time, Spektorskyi substantiated the importance of moral — as opposed to physical and mental — dimension of the existence of both individuals and society, for which he regarded the Christian religion to be a reference point. The latter, in his opinion, can truly explore the essence of the individual and social with the help of Christian sociology. The history of social philosophy is essential for social science as well as philosophy itself. Positioned between science and religion, philosophy has the capacity for free thinking, which is crucial for achieving a genuine understanding of society. As it is revealed in the article, the philosopher developed ethical guidelines within the framework of moral theology, criticizing naturalistic and mechanistic approaches to understanding society and the individual. Spektorskyi regarded freedom, dignity, and a righteous life according to the Christian ideal, as well as cultural activity, as fundamental values. The author argues that Spektorskyi’s affirmation of absolute values and the study of the relationship between the individual and society on the basis of the Christian religion provide grounds for evaluating Spektorskyi as an exceptionally religious philosopher.

The role of theology in a university curriculum

In this article, I reflect on the role that the teaching of Christian theology would play in the curricula of those universities that understand themselves as places of Christian-inspired culture. I begin with a brief historical overview of the presence of theology in the context of university studies, recalling the views outlined in their respective epochs by Immanuel Kant, John Henry Newman, and Karl Rahner. Following Benedict XVI's call to expand the boundaries of rationality, I also consider how such an expansion should include theology as well as other sources of knowledge. I then suggest what characteristics theology should have when it is taught in the context of a public university campus. It happens, for instance, that some ‘Catholic’ and Christian-inspired universities decide to include some theological programs. In such a public context, Christian theology is called to explore the relationship between the God of Abraham, Isaac, and Jacob, and the God of philosophers and scientists, to highlight the ultimate questions raised by the sciences and by philosophical thought in general, and to relate them to the content of Revelation. For theology, this means having sufficient knowledge of the other sciences, and being aware that the Word of God also has something to say about the physical universe and the whole of human history, as they are studied by contemporary scientific culture. In this respect, fundamental theology seems to have a more appropriate method than dogmatic or moral theology, at least for initiating interdisciplinary dialogue in a university context. Finally, I suggest that in order to preserve and promote the Christian identity of a Catholic university, whether legally or de facto Catholic, it is not enough to teach theology or even to have a theology department, nor is it enough to offer activities of spiritual formation. Since Christian inspiration and identity are inherent in academic life and culture, in order to preserve and nourish them, we also need the theology taught in these institutions to have a clear scientific status and a good academic level.

Why is Veritatis Splendor a controversial encyclical?

This article seeks to answer essentially one question: why and in what sense is Veritatis Splendor a controversial encyclical? Applying the hermeneutic method, which attempts to read the text in light of the tradition in which it is embedded and its subsequent reception, the paper provides three answers. The fi rst reason why Veritatis Splendor is controversial is that it is part of a history of strong moral-theological controversies. The second answer concerns its reception: on the one hand, it provoked reactions of strong criticism in various ecclesial circles; on the other, the relationship with the subsequent Magisterium (especially Amoris laetitia) must be correctly interpreted. The third answer is no longer located outside the encyclical but within it. In fact, in chapter two, the encyclical becomes intentionally controversial because it confronts, in its work of discernment, certain tendencies in moral theology today. The conclusion attempts to interpret Veritatis Splendor more broadly. Its profound intention is to be grasped in proposing a broad and liberating vision of morality, at once Christological and rational, in obedience to the conciliar legacy and mandate.

Teacher identity, Islamic behaviour and project-based learning methods for madrasah teacher: A phenomenological approach

A project-based learning method is required for the development of students' scientific thinking in the field of akidah akhlak (moral theology). This study takes a phenomenological approach to investigate the role of Islamic behavior and identity in the development of project-based learning methods, involving twenty moral theology teachers and conducting in-depth interviews to reveal the narrative of teachers' practice in using project-based learning methods. Thematic analysis of 20 teachers' two-group interviews revealed that teachers' personal beliefs provided a religiously motivated narrative framework that aided in the interpretation of one's experiences. Individual Islamic behavior, religiosity, and identity creativity play a role in developing project-based learning methods for moral theology. In addition to attributing creativity from God-given personality to learning in moral theology, the primary bond in developing project-based learning methods is the application of Islamic principles and Islamic behavior. Following the learning of moral theology, students' identities, Islamic behavior, and scientific thinking develop. Finally, the findings of this exploratory study indicate that Islamic behavior and personal identity can enhance project-based learning methods. Large-scale research could provide more evidence in the future to reconsider the role of religious education in teacher training as an essential factor in developing project-based learning methods for moral theology teachers.

What does moral theology expect from philosophical ethics?

The morality of the New Testament is different from the morality of the Old Testament. There is less specific guidance in the New Testament, and hence “more” human reason is needed to point to and justify particular (especially more specific) moral norms. Therefore, moral theology uses ethics to explain and justify moral norms. This is stated in no. 68 of the Encyclical Letter Fides et ratio. However, such ethics must meet certain basic requirements, e.g. compatibility with Revelation (not contradicting the truths contained therein). The problematics of the interdependence between moral theology and ethics have been addressed by many philosophers and moral theologians. Many textbooks on moral theology discuss the reference to philosophical ethics. Nevertheless, among the most representative authors for the discussion of the relationship between moral theology and ethics in the context of the debate over Karol Wojtyła’s habilitation dissertation are, on the part of philosophy, Kłósak, who was a professor at the Theological Faculty of the Jagiellonian University, where Wojtyła earned his habilitation degree; and Pinckaers, on the part of moral theology, who wrote a commentary on no. 68 of the Encyclical Fides et ratio, which was authored by John Paul II — Karol Wojtyła.

The Dialogue Between Tradition and History: Essays on the Foundations of Catholic Moral Theology by Benedict Ashley O.P., ed. Matthew McWhorter, The National Catholic Bioethics Centre, Broomall, PA, 2022, pp. 334, £21.50, pbk

The Dialogue Between Tradition and History: Essays on the Foundations of Catholic Moral Theology by Benedict Ashley O.P., ed. Matthew McWhorter, The National Catholic Bioethics Centre, Broomall, PA, 2022, pp. 334, £21.50, pbk

The application of the phenomenological method as an element of the analysis of moral experience according to Paolo Valori

The purpose of this article is to present the application of the phenomenological method as one of the elements of the analysis of moral experience in the view of Paolo Valori (1919–2003). In his approach, such analysis proceeds in four steps. The first is the identification of the background of a moral fact with the help of human sciences; the second step is the phenomenological analysis of moral experience; the third step marks the search for the ontological foundation of the results obtained; in this way, the analysis reaches an end from the philosophical point of view, but it can be continued within moral theology, which is the fourth step of the process.

Moral theology in search of a method: metaphysics or phenomenology?

The link between faith and reason, theology and philosophy is neither external nor accidental; the word logos in the name of theology rather indicates the internal connection between the two kinds of cognition. Karol Wojtyła - John Paul II is one of the few theologians of the 20th century who was proficient in the use of two philosophical languages and methods: the metaphysical and the phenomenological one. The article shows how, in his early work – the 1953 habilitation dissertation, Wojtyła reflects on the usefulness of metaphysics and phenomenology for the ethical analysis of the acting subject – crucial for both philosophical ethics and moral theology.

인간 행위에서 정념의 위상과 기능: 중세 그리스도교적 맥락

This article is a study to explore the theory of passion in Thomas Aquinas’s Moral Theology from a pedagogical perspective. Aquinas’s discussion on the passions is an advantageous position in examining how the philosophical discussion on the passions that started in ancient times developed in the medieval Christian context. As a matter of fact, on the one hand, his discussion can be seen as representing the tradition of medieval Christianity as it is based on the Bible and the thoughts of the Church Fathers, and on the other hand, it can be seen as reflecting discussion of ancient philosophy as it is based on Aristotle’s discussions of metaphysics and ethics. &#x0D; To this end, first, the view on human nature was confirmed through the doctrine of original sin regarding the origin of sins as the context in which passion was dealt with in medieval Christianity. Next, the study attempted to examine the practical impact of the theoretical discussion on passion through the doctrine of capital sins regarding the aspects of sins on the moral life of medieval people, especially through the ascetic life of the monastic system. According to Aquinas, original sin corresponds to the sin of human nature, and it is not simply due to the disorderly action of a single element called passion. The privation of original justice, whereby the will was made subject to God, is the formal element in original sin; while every other disorder of the soul’s powers, is a kind of material element in respect of original sin. On the other hand, cardinal sins correspond to the sin of an individual personality, and it can be defined as a disorder that appears in relation to the good pursued by certain areas of human nature. These doctrines can be seen not only as an understanding and explanation of human existence, but also as directing educational practice regarding moral life, and rather, they can be seen as being justified by educational practice. Passion can become materials for sin and vice but at the same time, it can also become materials for ethical virtues through its interaction with reason. We are given educational tasks to continuously ethically explore the meaning of goodness and to form habits of virtue.

Joseph Fletcher on Agapeic Love: An Evaluation

Joseph Fletcher offers a Christian Situation Ethics when he affirms that belief in God and belief in God’s agape’ as the central value of ethics cannot be proven by natural reasoning but can only be held by a free action, chosen by the believer. He interprets 1 John, chapter 4: 16, especially v. 19: “We love because he first loved us,” as establishing that humans only know agapeic love because they have first known and believed in God’s agapeic love as revealed in the greatest love in the actions and teachings of Jesus. However, Bernard Haring a Catholic, 20th century German moral theologian, disagrees with that interpretation, noting that both Augustine and Aquinas hold that although God’s creative love is first in the order of being, it is not first in the order of learning. They hold that humans first experience generous human love amongst humans before they even accept that God’s creative love is first in the order of being. Also, even Karl Barth, the great Swiss Calvinist theologian, has a remarkably positive affirmation of human eros. Barth invents a new term ‘humanity’ in order to recognize the being of humans as “free, radically open, willing, spontaneous, joyful, cheerful and gregarious.” This paper will build upon the positive analysis by Augustine and Aquinas of generous human love as first in the order of learning and upon the positive evaluation of human ‘eros’ and ‘humanity’ as suggested by Barth by developing three main divisions: (1) The paper will draw upon C.S. Lewis’s distinction between need-love and gift-love and evaluate both Fletcher and Lewis himself as offering an inadequate conceptualization of human love as always tainted by need-love. (2) The paper will draw upon the moral philosophies of Aristotle and John Dewey who offer us a most positive evaluation of human love as transcending selfishness in their focus upon a person’s self-actualization in something greater than the self. (3) Finally, the paper will draw upon the reflections of the theologian Gregory Baum who was influenced by the French thinker Maurice Blondel. Blondel and Baum, then, offer a different grasp of humanity and God than the extrinsicist theology offered by Joseph Fletcher and C. S. Lewis in which God swoops in upon human nature to save humans from their sins with the Gift-love from above. Following the lead of Blondel, Baum develops an “intrincisist” grasp of human striving, not as: that of the intellect seeking deeper truth; it is, according to Blondel, the dynamics of the will seeking ever greater self-realization through continued action. It is there, in their willing, that God is present to human beings, and it is in their actions that they say Yes to the divine presence.

Bruce P. Baugus, The Roots of Reformed Moral Theology: The Historical Background of an Ecclesial Tradition (Philipsburg, NJ: Reformation Heritage Books, 2022), pp. 360. $30.00

Bruce P. Baugus, The Roots of Reformed Moral Theology: The Historical Background of an Ecclesial Tradition (Philipsburg, NJ: Reformation Heritage Books, 2022), pp. 360. $30.00

Power, Possibility, and Personal Agency: What Should Ethics Know of Sin?

One striking feature of apocalyptic readings of Paul—and the Protestant dogmatics that follows after such a Paulinism—is the ‘widescreen’ portrayal of Sin as Power. This account stresses the ‘three-agent drama’ of salvation and the bondage of human persons to anti-God forces. It resists moralising interpretations of human sins in favour of a starker moral cosmology. In this way, it seems to leave ‘ethics’ and ‘freedom’ in suspension. Contrast the approach of the moral theologian Oliver O’Donovan. Here, sin is a case study in the difference of perspectives between dogmatics and ethics. Dogmatics, ‘making sin exceedingly sinful, quickly resorts to apocalyptic largeness of scale’. Ethics is concerned instead with ‘possible’ sins. It describes sin in phenomenological rather than ultimate terms—something to be avoided in the next moment of free agency. This article distils the theological commitments each intends to secure, observes what each risks, and seeks to determine what is at stake. It draws them together in a synthetic moral ontology, but also looks further, to an integrative account that can inform moral discernment. To this end, the final section observes how subsequent work in Pauline studies converges with discussions about structural sin in Catholic social thought.