Chapter I: Definition and Scope of Moral Theology

1. DEFINITION. —Catholic Moral Theology, broadly speaking, is the scientific exposition of the ethical teaching of the Gospel, or, more definitely, that theological discipline which sets forth the laws, rules, and precepts man must know and obey in order to attain his supernatural destiny.

There is a distinction between "moral" and "ethical." "Ethical" is derived from the Greek ἦθος, which means in the singular, custom, usage, habit; in the plural (ἤθη), disposition, temper, character (Latin, mores).¹ Every free act, good or bad, performed by a rational being is "ethical;" but no act is "moral" unless it be ethically good.²

¹ Cfr. 1 Cor. XV, 33.

² Cfr. St. Thomas, Summa Theol., 1a 2ae, qu. 58, art. 1 (Jos. Rickaby, S.J., Aquinas Ethicus, Vol. I, London 1896, p. 167); Comment, in Sent., III, dist. 23, qu. 1, art. 4. English text-books use "moral" and "ethical" synonymously, as a generic term and then specify morally good and morally bad.

The words "moral" and "immoral" are sometimes used with sole reference to the Sixth Commandment. Their true meaning is much larger. Morality is by no means confined to the sexual sphere. Other vices, such as injustice, hatred, revenge, can be and are quite as immoral as the vice of impurity. The fact of the matter is that the use of the expressions "immorality" or "immoral life" for the vice of impurity is merely an idiomatic euphemism adopted to avoid a clearer description of what is meant, and is not intended to restrict immorality to the sexual sphere.

2. SCOPE. —In order to give a scientific exposition of the laws that govern human conduct, Moral Theology must first ascertain the conditions under which man's actions will enable him to reach his final destiny, and then draw from Revelation the correct principles for guiding him aright both in private and public life. All the problems of human existence, including those of the social and economic order, have a religious and an ethical bearing, and they can not be completely solved except in the light of Christian justice and charity.⁴

⁴ Cfr. John I, 9; XIV, 6; 1 Cor. X, 31; Col. III, 17.—Cfr. J. Hogan, Clerical Studies, Boston 1898, pp. 197 sqq.; (A. Boudinhon, Les Etudes du Clergé, Rome and Paris 1901, pp. 240 sqq.); F. Walter, Theorie und Praxis in der Moral, Paderborn 1905; J. Mausbach, Die kath. Moral, ihre Methoden, Grundsätze und Aufgaben, 2nd ed., Cologne 1902; A. Meyenberg, Die kath. Moral, 2nd ed., Stans 1901; A. Müller, Ist die kath. Moral reformbedürftig? Fulda 1902.

Moral Theology must avoid two extremes: —overemphasizing the ascetic point of view and resolving itself into mere casuistry.

³ See E. R. Hull, S.J., in the Bombay Examiner, Jan. 11, 1919.

Moral Theology is an independent science with a well-defined scope and object, and it is neither its sole nor its principal aim to train preachers or confessors.⁵ The latter function belongs to casuistry, which is "the study of cases of conscience" with a view ''to define the exact limits and frontiers of wrong-doing."⁶

⁵ Cfr. H. E. Plassmann, Die Moral gemäss der Schule des hl. Thomas, Soest 1861, p. 8; M. Jocham, Moraltheologie, Vol. I, Sulzbach 1852, p. 31.

⁶ Jos. Rickaby, S.J., Political and Moral Essays, London 1902, p. 197.

READINGS.—Aug. Lehmkuhl, S.J., in the Catholic Encyclopedia, Vol. XIV, pp. 601-11.—J. B. Hogan, Clerical Studies, Boston 1898, pp. 197 sqq.—Thos. Bouquillon, Theologia Moralis Fundamentalis, 3rd ed., Bruges 1903, Introduction.—Thos. Slater, S.J., A Short History of Moral Theology, New York 1909, pp. 3 sqq.—A. Krawutzky, Einleitung in das Studium der kath. Moraltheologie, 2nd ed., Breslau 1898.—Jos. Rickaby, S.J., Political and Moral Essays, London 1902, pp. 197 sqq.—J. Mausbach, Die katholische Moral, ihre Methoden, Grundsätze und Aufgaben, 2nd ed., Cologne, 1902.—IDEM, Catholic Moral Teaching and its Antagonists (tr. by A. M. Buchanan), New York 1914.—J. Bucceroni, S.J., Commentarius de Natura Theologiae Moralis, Rome 1910.—A. Sweens, Theologia Moralis Fundamentalis, 2nd ed., Haaren 1910, pp. 5 sqq.—A. Caldara, Il Problema Morale nei Tempi Moderni, Rome 1918.