RELIGIOUS ENCYCLOPEDIA
Theology as a Science Theology, Moral
to-day, whether consciously or not, is, as it has always been, to relate its findings to the actual as well as the ideal Christian life; in this endeavor it is powerfully aided by many interests which have not been available at any previous time.
C. A. Beckwith. Bibliography: The subject is discussed in the works named in the article on Encyclopedia, Theological. So, too, the manuals and treatises on systematic theology (see under Dogma, Dogmatics) treat the matter. The most important literature is named in the text. Consult further: A. E. Biedermann, Christliche Dogmatik, 2d ed., 2 vols., Berlin, 1884-85; A. Ritschl, Theologie und Metaphysik, 2d ed., Gottingen, 1887; C. A. Bernoulli, Die wissenschaftlichen und die kirchlichen Methoden in der Theologie, Tubingen, 1897; P. Lobstein, Einleitung in die evangelische Dogmatik, Freiburg, 1897; G. Wobbermin, in Zeitschrift fur Theologie und Kirche, x (1900), 375 sqq., and O. Litschl, in the same, xii (1902), 202 sqq., 255 sqq.; J. Kaftan, Zur Dogmatik, Tubingen, 1904; M. Reischle, Theologie und Religionsgeschichte, Tubingen, 1904; N. H. Marshall, Theology and Truth, London, 1906; K. Beth, Die Moderne und Prinzipien der Theologie, Berlin, 1907; M. Schian, Zur Beurtheilung der modernen positiven Theologie, Giessen, 1907; P. Wernle, Einfuhrung in das theologische Studium, Tubingen, 1908; A. Eckert, Einfiihrung in die Prinzipien und Methoden der evangelischen Theologie, Leipsic, 1909; A. W. Hunzinger, Probleme und Aufgaben der gegenwdrtigen systematischen Theologie, Leipsic, 1909; A. Miller, The Problem of Theology in Modern Life and Thought, New York, 1908; R. Seeberg, Zur systematischen Theologie, Leipsic, 1909; P. Traub, Theologie und Philosophie. Eine Untersuchung iiber das VerhiXltnis der theoretischen Philosophie zum Grundproblem der Theologie, Tubingen, 1910; E. Melzer, Der Beweis fur das Dasein und seine Persbnlichkeit mit Rucksicht auf die herkommlichen Gottesbeweise, Neisse, 1910; KL, xi. 1555- 1571.
THEOLOGY, MONUMENTAL. See Monumental Theology.
THEOLOGY, MORAL, ROMAN CATHOLIC VIEW OF.
Notion (§ 1).
Division (§ 2).
Sources (§3).
History till Thirteenth Century (§4).
Till the Renaissance (§ 5).
The Modern Period (§6).
Divine revelation has at all times contained, in addition to truths to be believed and accepted as coming from God, certain precepts to i. Notion, be submitted to as the expression of his will. These divine commands, emphasizing the natural law and supplementing it in view of the higher condition to which man has been raised and of the means vouchsafed for the attainment of his ultimate supernatural end, constitute, when arranged in logical and systematic order, the : science of Christian ethics (see Ethics; Moralists, ; British; Morality, Moral Law), or, as it is commonly called in the schools, moral theology. It injr eludes in principle, besides the precepts of the nat- : . ural and divine law, the ordinances emanating from f, ecclesiastical and civil authority, and covers the ; entire field of moral and religious duty. In a broad ; sense it is sometimes made to include what is known ,, as ascetic and mystic theology, but, strictly speak- ,, ing, it has for its object the laws of right and wrong . ; that should govern the Christian life, while ascetic ... and mystic theology deal with the laws of Christian J,, perfection and with the higher processes of the spir- ,;• itual union of the soul with God. The importance ,. attached to this branch of ecclesiastical science in
Roman Catholic theological schools is based on the conviction that nothing is so practically essential to the Christian as a right knowledge of his duty toward God and his fellow men, on the proper discharge of which depends his eternal salvation.
Moral theology is generally divided into two parts. In the first are treated the general or fundamental questions pertaining to man's ultimate end, the true nature and norm of right and 2. Di- wrong, the morality of human acts, vision. law and authority, conscience, and the like. In the second, which is called special, various categories of means are discussed, viz., the different Christian virtues (theological and moral, with the precepts of the Decalogue, q.v.), the obligations pertaining to particular occupations or states of life, and likewise the sacraments, since they are the recognized sources of the graces necessary for the proper (i.e., supernatural) fulfilment of all Christian duties.
The sources of moral theology are in the main the same as those of Roman Catholic theology in general, viz., Holy Writ, ecclesiastical 3. Sources, tradition and authority, and reason. Scripture being the chief depository of divine revelation is naturally the most important source of moral science, for ' ' all Scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice, that the man of God may be perfect, furnished to every good work " (II Tim. iii. 16, 17). The Scriptures indeed abound in moral instruction in the form of both precept and example. It goes without saying that in making use of the Old Testament for the purposes of moral as well as dogmatic theology, account must be taken of the constantly progressive character of divine revelation, and, consequently, isolated texts and precepts, to be of real value, must be considered in the light of this doctrinal and ethical evolution. Moreover, the ceremonial and judicial precepts of the Jewish law, being of a temporary nature, are considered as abrogated under the new dispensation, and, while the moral precepts and the concrete examples of virtue retain a true value, they must nevertheless be used with discretion and with due regard for the higher ideals of Christian ethics. Even as regards the New Testament, a certain doctrinal and ethical progression must be admitted, though naturally in a far less degree; and, finally, the principle of progressive development, under the guidance of the Holy Ghost abiding in the Church, is recognized during the ages that have elapsed since the close, with the death of the apostles and inspired writers, of what may be termed the final era of authentic or official revelation. It should be noted also in connection with the ethical significance of the New Testament, that it contains, besides formal precepts which oblige under pain of sin, counsels of perfection (e.g., Matt. xix. 16-21), and, although these are sometimes set forth in mandatory terms, they should not be confounded with the former; hence in moral theology the distinction between evangelical precept and counsel. The final determination of what belongs to each of these lies with the authority of the Church, and the general consensus of tradition and of the theologians. In
Theology, Moral