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A Mystical Moral Theology

Published online by Cambridge University Press:  01 January 2024

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The discipline of moral theology is undergoing noticeable self-evaluation. Moral theologians are exploring the connections between moral theology and Scripture, moral theology and virtue ethics, moral theology and Christology, moral theology and Patristics, moral theology and liturgy, and moral theology and spirituality. Moralists are looking for new conversation partners in order to stretch the discipline beyond the now familiar relations that once bore fruit between moral theology and philosophy, and natural law in particular. There are some stirrings to converse again with philosophy, but the noted activity most relevant to the intent of this essay encompasses the explicitly theological.

My own “Moral Theology and” discourse has centred on the theme of prayer. In so doing I am looking to reinvigorate a discipline that seems to be dying pastorally. I have come to the conclusion that the best way to form the conscience is not through formal moral theology courses and all the inner disputations that moralists have with one another. The best way to form the conscience is to teach parishioners to pray, to love God in prayer, to come to know God in prayer and worship. In this I would dispute the thematic ordering of the Catechism: the section on ethics should appear last, after a theology of prayer. In saying this, I am not arguing that moral dilemmas are immediately apprehended and solved in prayer. I am not saying that spirituality delineates specific steps to moral decision-making or that it clarifies a method to be used in such decision-making.

Type
Research Article
Copyright
Copyright © 2002 Provincial Council of the English Province of the Order of Preachers

References

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2 See Spohn, William, What Are They Saying About Scripture and Ethics, (NY: Paulist Press 1995 revised edition)Google Scholar, The Recovery of Virtue Ethics’, Theological Studies 53 (1992)Google Scholar; Melina, Livio, Sharing in Christ's Virtues (Washington, DC: Catholic University of America Press, 2001)Google Scholar; Pinckaers, Servais O.P., The Sources of Christian Ethics (Washington, DC: Catholic University of America Press, 1995)Google Scholar; Smith, Harmon, Where Two or Three are Gathered: Liturgy and the Moral Life (Cleveland, OH: Pilgrim Press, 1995)Google ScholarPubMed; and Anderson, E. Byron and Morrill, Bruce, ed., Liturgy and the Moral Self (Minnesota: Liturgical Press, 1998)Google Scholar; O'Keefe, Mark OSB, Becoming Good, Becoming Holy: On the Relationship of Christian Ethics and Spirituality (New York: Paulist 1995)Google Scholar.

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5 See Anthony Ciorra's and my effort to reinvigorate reflection on pastoral moral formation, Moral Formation in the Parish (New York: Alba House, 1998).

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7 Few Catholics are going to change objectively immoral behaviour because the authority of the Church says to, and since blind obedience is beneath our dignity (Pope John Paul II, Veritatis Splendor [The Splendor of Truth, 1993], no. 42), that is not an incorrect stance. Negative reactions against church teaching authority may be present for many subjective, political, or philosophical reasons. Some of these objections may be better grounded than others.

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23 St. Bonaventure, Breviloquium II, Part IV, Chap. 7, p. 165.

24 Ibid., 194.

25 Ibid., 258.

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31 Romanus Cessario, Introduction to Moral Theology xviii, xxi.

32 Billy, “Mysticism and Moral Theology”, 407.

33 Cessario, xx.

34 Stolz, The Doctrine of Spiritual Perfection, 180.

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