Introduction

In the two preceding volumes of this Handbook we dealt with the general principles of Moral Theology (Theologia Moralis Generalis). We must now show how these general principles are to be applied to man's conduct as an individual and as a member of society (Theologia Moralis Specialis).

The will of God is the supreme and ultimate source of all obligation (supremus debendi titulus). Hence, strictly speaking, man has but one duty, namely, to obey the divine law. This law, according to St. Paul, "is charity, from a pure heart, and a good conscience, and an unfeigned faith."¹ St. Gregory the Great says: "The commandments one and all spring solely from love, and together constitute a single precept, because whatever is commanded, is founded upon charity."² And St. Thomas Aquinas: "All the commandments are fulfilled in the one law of charity."³

¹ 1 Tim. I, 5.

² Hom. in Evang., 27, n. 1: "Every commandment concerns love alone, and all the commandments are one precept, because whatever is commanded is founded upon charity alone." (Migne, P. L., LXXVI, 1205).

³ Comment, ad Gal., c. 5, lect. 3: "All [the commandments] are fulfilled in the one commandment of charity." —IDEM, De Perfect. Vitae Spir., c. 12: “The end of every commandment is charity, as the Apostle says (1 Tim. I, 5).”—Cfr. Summa Theol., 2a 2ae, qu. 189, art. 1, ad 5.

This one supreme law embodies a vast number of particular precepts, of which some oblige man to perform acts referring directly to God, while others enjoin acts that refer to Him only in an indirect way, their direct end being either some external object, or man himself, or his fellowmen.

The division of duties just mentioned is identical with that contained in the Decalogue. The first three commandments embody man's duties to God; the following five, his duties to his fellowmen; the last two, his duties to himself.

We arrive at the same partition if we consider the divine commandment of charity as obliging us to love, (a) God, (b) our neighbor, and (c) ourselves,⁴ and if we ponder the Apostle's exhortation to "live soberly, and justly, and godly."⁵

⁴ Cfr. Matt. XXII, 37-39.

⁵ Tit. II, 12.

Man is both an individual and a member of society, and hence his duties appertain to two different spheres. The three classes of obligations mentioned, therefore, may be considered from two distinct points of view, namely, (a) that of the individual and (b) that of society.

We may accordingly divide all man's duties into three separate series, with two subdivisions each, to wit:

I. Individual or personal duties, which man owes to himself (self-love or self-discipline—sobrietas) ; more particularly:

1. The care for his bodily and spiritual welfare; 2. The obligations arising from his vocation, occupation, and position in life.

II. Religious duties, which a man owes to God (charity, piety—pietas) ; particularly, 1. Individual obligations towards God; 2. Religious duties arising from one's position as a member of society.

III. Social duties, which a man owes to his fellowmen in justice (iustitia) or in charity, either 1. As an individual toward other individuals; or 2. As an individual toward society.

To these three principal heads of duty we will devote the remaining volumes of this Handbook.

The present (Volume III of the whole Series) treats of Man's Individual and Personal Duties; particularly (Part I) The Care for His Bodily and Spiritual Welfare, and (Part II) The Obligations Arising from His Vocation, Occupation, and Position in Life.