Hence, theology, which requires faith, attempts to give

expression to one’s faith from a particular religious tradition.

Pope Francis, in his encyclical letter Lumen Fidei, says that

he great medieval theologians and teachers rightly held that
theology, as science of faith, is a participation in God’s own
knowledge of Himself. It is not just our discourse about God, but
THEOLOGY 400 first and foremost the acceptance and the pursuit of a deeper
LECTURE - MORAL THEOLOGY understanding of the word which God speaks to us, the word
Lesson 1: Meaning and Nature of Moral Theology which God speaks about Himself, for He is an eternal dialogue
PRELIMS
of communion, and He allows us to enter into this dialogue
(no.36). Theology thus demands the humility to be touched” by
2ND SEMESTER - AY 2022-2023
BSMLS-2E God, admitting its own limitations before the mystery, while
striving to investigate, with the discipline proper to reason, the
” inexhaustible riches of this mystery.

THEOLOGY: Meaning and Nature of Moral Theology Theology also shares in the ecclesial form of faith, which must
therefore be at the service of the Christians. It considers the
Why study Christian Morality? In thus morally complex world, magisterium of the Pope and the bishops in communion with him
the whole community of the human persons is now facing many to ensure our contact with the primordial source and thus
forms of social, cultural, political , and economic problems that provides the certainty of attaining to the word of Christ in all its
affect the spiritual and moral life of individuals. Although, these integrity (Ibid). Thus, theology is an ecclesial science because it
dehumanizing complication in the human community addressed grows in the church and works on the church. It is a service to
to by the different sectors of the society, most of the approaches the Church and therefore ought to feel itself actively involved in
that they used are based on the utilitarianism, relativism, the mission of the church, particularly in its prophetic mission.
consequentialism, proportionalism, or any other similar theory. By its very nature and procedure, authentic theology can flourish
and develop on through a committed and responsible
As result, the problems continue and remain unresolved which participation in and “belonging” to the Church as community of
would unfortunately generate another problem in the socio- faith.’
moral life of man. It is evident that what actually the society is
really facing is “the crisis of truth,” “the crisis of culture of Veritatis Splendor
civilization of life and love,” and “the crisis of morality”. Hence,
each individual must not only know the right thing to do but also Moral Theology is a science which accepts Divine Revelation
to be submissive to the objective moral truth according to the while at the same time responding to the demands of human
teachings of Jesus Christ. As Pope John Paul II said, “ people reason.
today need to turn to Christ once again in order to receive from It is a reflection concerned with “morality”, with the good and
him the answer to their questions about what is good evil of human acts and of the person who performs them.
and what is evil.”
It acknowledges that the origin and end of moral action are found
Morality and Ethics: Distinguished in the One who “alone is good” and who by giving himself the
happiness of divine life (no.29).
Etymologically, there is no difference between ethics and
morality. The word “ethics” is derived the Greek word “ethos” ELEMENTS
which means custom. On the other hand, the word “morality”
comes from the Latin word “mos” or “moris” which also means 1. Moral Theology is a science.
customs.
2. It is guided by Divine Revelation.
Ethics refers to theories while the morality refers to praxis pr 3. It is concerned with morality.
practice. Morality is the actualization of ethics. 4. It is rooted in Jesus Christ.
5. It is response.
6. There is a process of reflection as well as an
Meaning of Theology acknowledgement of Christ.
7. Happiness of divine life is the ultimate goal.
According to the classic definition of St. Anselm of
Canterbury, theology is “faith seeking understanding” (fides
quaerens intellectum). It is a critical reflection on the faith.
Theology’s object is the divine revelation that is received and
grasped in faith. Its task is to articulate the Christian faith
experience of the community in the language and concepts.

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 practices outside Christian community are not part of the Scared
Four-Sector Methodology of MT (Sources of Moral Theology Tradition.

MAGISTERIUM
1. Holy Scriptures
2. Scared Tradition This is the teaching authority of the Church.
3. Magisterium
4. Signs of the times The Church magisterium intervenes not only in the sphere
of the faith, but also, and inseparably so, in the sphere of morals.
HOLY SCRIPTURE
It has the task of discerning, by means of normative for the
consciences of believers, those acts which in themselves
All scripture is inspired by God and can profitably be used for
conform to the demands of faith and foster their expression in
teaching them to be holy. This is how the man who dedicated to
life and those which, on the contrary, because intrinsically evil,
God becomes fully equipped and ready for any good work” (2
are compatible with such demands. It teaches the faithful
Timothy 3:16-17). Vatican ii teaches that the holy Scripture
specific particular precepts and requires that they consider them
should be the soul, as it were, of all theology. Further, the
in conscience as morally binding. In addition, the Magisterium
Gospel is the source of all saving truth and moral teaching. The
carries out an important work of vigilance, warning the faithful of
Church has faithfully preserved what the word of God teaches,
the presence of possible errors, even merely implicit one, when
not only about truths which must be believed but also about
their consciences fail to acknowledge the correctness and the
moral action pleasing to God. Hence, these sacred texts in the
truth of the moral norms.
biblical writings are consulted when addressing moral issues.
They have always been granted a prominent place in theological
SIGN OF THE TIMES
argumentation.
This should not be understood in the context of the
SACRED TRADITION
Pharisees’ and the Sadducees’ demand on Jesus a “sign”
(Matthew 16:1-4) or of the frightening events forecasted by the
St. Paul writes, “So then, brothers and sisters, stand firm and
“prophets of gloom” about the end of the world but rather this is
hold fast to the traditions that you were taught by us, either by
the argument of reason or rational reflection on the human
word of mouth or by our letter” (2 Thessalonians 2:15).
experiences of the human community in the light of a true human
flourishing. This form of argument should always be associated
Sacred Tradition and the Scared Scripture, then are bound
with the Gospel values and the natural law doctrine. “The
closely together, and communicate one with the other. For both
Church has always had the duty of scrutinizing the signs of the
of them, flowing out from the same divine well-spring, come
times and interpreting them in the light to the Gospel. We must
together in some fashion to form one thing, and move towards
therefore recognize and understand the world in which we live,
the same goal. Sacred Scripture is the speech of God as it is put
its expectations, its longings, and its often-dramatic
down in writing under the breath of the Holy Spirit. And Tradition
characteristics. According to Richard McBrien, “God may be
transmits its entirety the world of which has been entrusted to
summoning us to recognize new challenges and to devise new
the apostles by Christ the Lord and the Holy Spirit. It transmits it
ways of meeting these challenges. God may be calling us to
to the successors of the apostles so that, enlightened by the
conversion in its deepest meaning, a changed of mind and heart
Spirit of truth, they may faithfully preserve, expound and spread
(Mark 1:15).”
it abroad by their preaching. Thus, it comes about that the
Church does not draw her certainty about all revealed truths
Signs of the times, as described by the International
from the Holy Scriptures alone. Hence, both Scripture and
Theological Commission, as those events or phenomena in
Tradition must be accepted and honored with equal feelings of
human history which, in a sense, because of their impact or
devotion and reverence.
extent, define the needs and aspirations of humanity at that time.
It should be recalled that the first generation did not yet have
MORAL THEOLOGY
written New Testament, and the New Testament itself
demonstrates the process of living Tradition. “Tradition is to be It focuses on one foundational event of Divine Revelation
distinguished from the various theological, disciplinary, liturgical in Jesus Christ who is the perfect revelation of God as well as in
or devotional traditions, born in the local churches over time. the Scared Scripture, the Church, Sacred Tradition, and in
These are the particular forms, adapted to different places and Sacraments.
times, in which the great Tradition is expressed. In the light of
Tradition, these tradition can be retained, modified or even It deals with the supernatural goal of man, which is the glory
abandoned under the guidance of the Church’s Magisterium.” of God and eternal life.
The historical development of the doctrine or moral norm is
examined in which the history within Christianity is specifically It reflects and thematizes personal experiences in relation
given importance. In a word, historical events or socio-cultural to the reality of Christian faith and Gospel values.

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 MORAL PHILOSOPHY ULTIMATE PURPOSE OF THE MORAL DEMAND

It focuses only on the insights of human reason which is 1. Temporal happiness

grounded on the very nature of man. 2. Ethics of self-perfection and temporal progress
3. Morality for its own sake
It deals with a merely natural goal of man. 4. God’s glory and kingdom
5. Salvation
It criticizes only the human acts in relation to the subjective
goodness and values. 1. Temporal happiness and welfare. This means that
pleasure and happiness is the only thing good itself,
while evil is what causes pain and sorrow. Thus,
MORAL THEOLOGY AND BEHAVIORAL SCIENCES consequence determines the goodness or badness
of an action. This view, therefore, is a kind of
“Moral theology cannot be reduced to a body of knowledge consequentialism, eudaemonism, and utilitarianism.
worked out purely in the context of the so-called behavioral 2. Ethics of self-perfection and temporal progress.
sciences. The latter are concerned with the phenomenon of Psychologically, refers to self-actualization and self-
morality as historical and social fact, moral theology, however, realization and promotes as the all-encompassing
while needing to make use of the behavioral and natural goal of human life. But the morality of self-perfection
sciences, does not rely on the results of formal empirical is man-centered and, if promoted within the context
observation or phenomenological understanding alone, indeed, of religion, leads to an anthropocentric orientation of
the relevance of the behavioral sciences for moral theology must religion. Thus, it seems to be individualistic type
always be measured against the primordial question: What is which is contrary to the views of the Church which is
good or evil? What must be done to have eternal life? “(Veritatis communitarian and fellowship with God.
Splendor, no. 111) 3. Morality for its own sake. Actions are valued as good
or evil according to their contribution to the
“Behavioral sciences, despite the great value of the realization of the values of happiness, self-perfection
information which they provide, cannot be considered decisive or temporal progress. This actually an approach of
indications of moral norms. It is Gospel which reveals the full relativism which moral goodness depends on
truth about man and his moral journey, thus enlightens and individuals and groups holding then.
admonishes sinners” (Veritatis Splendor, no. 112). 4. God’s glory and kingdom. The Ultimate purpose of
man and all creation is the glory of God. Biblical texts
CHRISTIAN MORALITY MEANING OF THEOLOGY in the Old Testaments say, “Let them give glory to
the Lord, and declare his praise” (Isaiah 42:12;
Some writer made a “dissociation” of spirituality and moral Jeremiah 13:16; Malachi 2:2); “Everyone who is
theology. The former considers the whole of theology and called by my name, whom I created for my glory,
studies how it affects the believer’s life of faith in community. whom I formed and made” (Isaiah 43:7). In the New
Moral theology seeks to discover, in the light of revelation, the Testament, it was also concern of Jesus Christ about
kind of persons Christians are called to become and the norms glorification of the Father in heaven. (John 8:49;
which should guide their live. Moral theology, therefore, is a 17:4; Luke 2:14). St. Paul earnestly urge the
more specific field within the broader “field-encompassing” Christians, “Whether you eat or drink, or whatever
range of spirituality. you do, do all to glory of God” (1 Corinthians 10:31;
Ephesians 1:12; Colossians 3:17); ‘To our God and
But to separate these two subjects is a mistake. Spirituality Father be glory for ever and ever” (Philippians 4:20;
and moral theology have in common goal. They ultimately Ephesians 3:20 1 Timothy 1:17; Judge 25).
directed to bringing persons in a transforming relationship with 5. Salvation. The motive of obeying God’s
God in Jesus Christ. Spirituality and morality come together in commandment is man’s salvation. In the Old
the original experience of conversion and come together in Testament, salvation is often understood as
concrete choices people make. liberation from temporal afflictions, but it also
constitutes an eschatological promise. In the New
RESPONSIVE CHARACTER OF CHRISTIAN MORALITY Testament, Christ has come into the world for
salvation of all. He has come to save the lost (Luke
1. Self 1. Material belonging 19:9f; John 5:34; 6:39f), to save the world and not to
2. Others 2. Interpersonal belonging condemn it (John 3:17; 12:47). Christ “will save his
3. Nature 3. Collective belong people from their sins “(Matthew 1:21).
4. God 4. Transcendental belonging

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 MODELS OF CHRISTIAN MORAL LIFE

1. The teleological
2. The deontological
3. The relational

The teleological model views the Christian moral life in terms

of the goal or end (Greek- “telos” which means goal) to be
achieved, namely, eternal union with God. Something is good if
it leads to the achieving it. In the complexity of human historical
existence, however, one must distinguish the ultimate goal from
immediate and subordinate goals. Thomas Aquinas is a classic
exponent of the teleological model of the Christian life.

The deontological model views the Christian moral life

primarily in terms of duty (Greek – “deon” which means duty),
law, or obligation. The categorical imperative of Immanuel Kant
is an example of that approach (“Acts as if the maxim from which
you act were to become through your will a universal law”).
Popular Christian piety, in effect, adopts this approach also
when it makes the Ten Commandments the basis of the moral
life. Although the traditional manuals of moral theology assumed
they were in the tradition of Thomas Aquinas (whose approach
was teleological), they were really operating within the
deontological model, with their heavy emphasis on law as
objective norm of morality and on conscience as the subjective
norm.

The relational model, developed especially in the writings of

Bernard Haring views the Christian moral life primarily in terms
of the Christian’s multiple relations with God, neighbor, world,
and self. Although preferable to the teleological and
deontological models, the relational model does not exclude
some place from them in moral theology.

CONCLUSION

To have deeper understanding of morality is actually a big

challenge for this present generation, considering that the
complexed consumerist world is wrapped by an advanced, but
sometimes irresponsible use of, virtual communication. The
truth about moral life is somehow endangered by false cultural
practices that form part of man’s behavior and ambitious
demands of the changing world. Hence, there is really a need to
go back to where the “good” originated that flows to all aspects
of human life. It is through this course that one can reflect the
morality of an act done or to be done which would lead to
happiness of divine life by acknowledging Jesus Christ as the
primordial model of moral life.

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