Introduction

1. In that part of moral theology which is concerning principles, it is shown in general how the moral actions of man ought to be constituted, so that they may be apt for the ultimate end of eternal life. The other part of moral theology, which is concerning precepts, teaches in particular what moral actions, according to the will of God, are to be performed, so that man may through them arrive at the end of eternal life. For precepts proximately and directly determine by what acts man, according to the will of God, ought to tend toward his ultimate end; and since acts of precept are so many acts of some virtue, the precepts at the same time determine what virtues man ought to exercise, in order that he may obtain the end of eternal life. But the precepts with which we must deal are of three kinds: a. the precepts of the theological virtues; b. the precepts of the decalogue; c. the precepts of the Church. d. To the precepts must be added the penalties enacted by the Church against transgressors of the precepts.

With the exposition of laws there must be joined the treatment of virtues: for just as sins committed by transgression of laws, namely their gravity and their specific diversity, are understood better and more perfectly from the virtues to which they are opposed, so the laws to be fulfilled according to the will of God are perceived more clearly and accurately when the virtues are known. Moral theology considers virtues only so far as their acts are acts of precept and therefore necessary for obtaining eternal life. A full treatment of the virtues, even with respect to those acts which indeed are not required for obtaining eternal life, but nevertheless are required for attaining Christian perfection and the holiness of life, belongs to that theological discipline which is called Ascetics.

2. Survey of the precepts. 1. The precepts of the theological virtues, faith, hope, and charity, which differ from the other precepts in this, that they are known only from revelation, that the acts of these virtues immediately attain God, and that they have the divine attributes as their formal object.

2. The precepts of the decalogue, which contain the law of nature to be observed by all even in the New Testament. Almost all of these, except the third and fourth, are proposed in negative form, but in reality each of them is both affirmative and negative.

3. The precepts of the Church, of which some are common to all the faithful, while others are particular for determinate states: clerics, beneficiaries, parish priests, bishops. Those of each kind which are principal are customarily treated in moral theology.

4. The precepts of administering and using the means of grace, by which the moral life becomes supernatural and proportioned to the ultimate end, and by which that same life is preserved and perfected. The third volume, on the sacraments, deals with these.

Note. 1. Some moral authors consider man according to the threefold relation by which he is referred to God, to himself, and to his neighbor, or according to the threefold precept of charity which is founded on those relations, namely of loving God, himself, and his neighbor; and therefore they reduce the precepts and the virtues corresponding to them to three heads:

a. To precepts which determine obligations toward God - the precepts of the theological virtues, the first, second, and third precepts of the decalogue, and the precept of the Church concerning the sanctification of feasts, the precepts concerning the use of the sacraments, and the particular precept of reciting the divine office;

b. To precepts which determine obligations toward oneself - the precept of charity toward oneself, the fifth precept of the decalogue, insofar as it requires the preservation of life, the sixth precept of the decalogue, and the precept of the Church concerning abstinence and fasting;

c. To precepts which determine obligations toward the neighbor - the precept of charity toward the neighbor, the fourth, fifth, seventh, and eighth precepts of the decalogue.

2. Others consider man insofar as he is private or individual, abstraction being made from relations with other men, and insofar as he is social and, existing in society, has relations with other men. According to this twofold respect they reduce all the precepts which constitute the object of this part of moral theology to two heads:

a. To precepts which regard man as private - the individual duties of man toward God: the precepts of faith, hope, charity, and individual religion, whose primary acts are prayer, adoration, and sacrifice, and whose secondary acts are oath and vow; the duties of man toward himself with respect to the intellect, the will, the preservation of life, and external goods - and the part which treats of these they call individual morals (Individualethik);

b. To precepts which regard man as social - the social duties toward God: the sanctification of Sunday and of feasts, abstinence and fasting; the duties of charity toward the neighbor; the duties of justice toward other men, and indeed in domestic society, in civil society, with respect to the good of life, with respect to the goods of the person, and with respect to goods of fortune - and the part which treats of these they call social morals (Socialethik).

3. If the precepts were to be distributed and treated according to either respect, an order would arise far different from that which is indicated above. In a book of moral theology which chiefly serves the practical uses of pastoral care, the threefold division into the precepts of the theological virtues, of the decalogue, and of the Church seems to be preferred, although the other division into precepts which determine the duties of man toward God, toward himself, and toward the neighbor, and likewise the other into precepts which regard man as private and into precepts which regard man as social, is more suited to scientific and systematic treatment.

By these things the moral life of the Christian man, elevated by grace to the state of a son of God, is described, both individual and social. In order that the life of the Christian man may be truly supernatural, his soul is adorned with sanctifying grace, his powers, namely intellect and will, are furnished with supernatural habits of virtues, and actual graces flow into his several moral actions. In this way it comes about that all the virtues by which the Christian life is contained shine with that perfection and excellence which the dignity of a son of God and his vocation to eternal life require.