Third Question. On The Principles Of Moral Theology

11. What they are. 1. There can be speech concerning the principles of moral theology in a threefold sense, since the following are called principles of moral theology:

a. Divine revelation and human reason, both natural and especially supernatural reason enlightened by faith; for the means of knowledge by which we acquire some science are called its principles.

b. The places of moral theology; for the documents from which the truths of some science are drawn are likewise called its principles.

c. Certain moral truths; for truths from which others are deduced by reasoning are customarily called principles.¹

2. If by the name of principle certain moral truths are understood, two kinds of principles must be distinguished, general and particular. General principles are those fundamental truths which exhibit the conditions and qualities that must belong to all human acts so that they may be apt for the end, and which therefore pervade and govern the whole of moral theology. Particular principles are the individual moral truths taken from their proper sources, from which truths, as from a root, other truths are deduced by reasoning. For just as revealed truths, which constitute the object of dogmatic theology, are called its principles, so particular moral truths must be called the principles of moral theology. Here the discussion is about general principles; particular principles constitute the chief object of special moral theology.

General principles are: human acts must be proportioned to the ultimate end; they must be morally good, supernatural, meritorious; they must be conformable to the dictate of conscience and to divine law, and the like. Particular principles are: truths revealed by God must be believed; God must be loved above all things; the needy neighbor must be helped; it is not lawful to commit adultery; it is not lawful to steal; and the like.

¹ Cf. Kleutgen, Institutiones theologicae (Ratisbon: Pustet, 1881), p. 27 ff.

12. Division of general moral theology concerning principles. In order that moral theology may hand down the supreme principles or conditions and properties which must belong to all human acts so that they may be apt for obtaining the ultimate end, it must first teach what is the ultimate end to which man has been destined by God, and to which he must tend by his acts. Moreover, it must teach how human acts themselves ought to be arranged, so that they may be apt for the end. In order that human acts may be apt for the end, they must be conformable to law and to the dictate of conscience, their norm. Acts conformable to the moral norm are virtues; acts not conformable to it are sins. Hence virtues and sins constitute the two supreme genera of all moral actions. Therefore fundamental moral theology must treat in order concerning these five things: a. concerning the ultimate end of man; b. concerning human acts; c. concerning law; d. concerning conscience; e. concerning virtues and sins.