An Introduction To Moral Theology, 2nd Edition. William May
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into a communion of persons with him.
I want now to consider briefly the renewal of moral theology called for by Vatican Council II forty years ago and by Pope John Paul II throughout his long pontificate.
4. The Renewal of Moral Theology
There is no need here to discuss in any detail the reasons why the Fathers of Vatican Council II, in their efforts to revitalize the Church, were very concerned with reinvigorating and “renewing” Catholic theology as a whole and, in particular, moral theology. Briefly put, one can justly say that at the time the Council took place many had lost sight of the unity of theology and in particular of the need to “return to its sources,” i.e., Sacred Scripture and Tradition. In addition, many had lost sight of the intimate bonds linking the different components of theology together, particularly the bonds uniting the truths of salvation to the moral life, and the unity of the moral and spiritual life.
The Council Fathers thus called for a revision of the studies undertaken by men preparing for the priesthood, the “ecclesiastical” disciplines of philosophy and theology. And it is important to realize that in calling for a renewal of the studies future priests should take in order to exercise properly their pastoral care of the faithful entrusted to them, the Council Fathers explicitly included the study of philosophy. They thus declared: “In the revision of ecclesiastical studies the main object to be kept in mind is a more effective coordination of philosophy and theology so that they supplement one another in revealing to the minds of the students with an ever-increasing clarity the Mystery of Christ, which affects the whole course of human history, exercises an unceasing influence on the Church, and operates mainly through the ministry of the priest” (Optatam totius, no. 14). Insisting on the fact that theology can be done well only if rooted in a sound philosophy, they continued by saying:
Philosophical subjects should be taught in such a way as to lead the students gradually to a solid and consistent knowledge of man, the world, and God.… The teaching method adopted should stimulate in the students a love of rigorous investigation, observation and demonstration of the truth, as well as an honest recognition of the limits of human knowledge.… The students themselves should be helped to perceive the connection between philosophical arguments and the mysteries of salvation which theology considers in the higher light of faith [ibid., no. 15].
I have emphasized the final sentence of this paragraph because it shows us that there is a bond between the philosophical study of human morality (ethics) and moral theology. In light of the truths of faith, we can, to be sure, show that certain philosophical moral theories are false insofar as they are incompatible with the faith, and we can also show the limitations of some philosophical ethical theories and positions. Nonetheless, sound philosophical analyses of human acts, of the sources of their morality, and the meaning of a virtuous life are an indispensable help to the development of moral theology. The law of love or of the gospel in no way annuls or sets aside the natural law; rather, it helps us to come to a better grasp of the truths of the natural law and at the same time “fulfills” or “perfects” it in a wondrous way (as will be seen later in this book).
John Paul II has developed this great teaching of Vatican Council II, particularly in his encyclical Fides et Ratio, where we read, for instance, the following at the conclusion of Chapter III, entitled “Credo ut Intelligam” (“I believe that I may understand”):
[The] truth, which God reveals to us in Jesus Christ, is not opposed to the truths philosophy perceives. On the contrary, the two modes of knowledge lead to truth in all its fullness. The unity of truth is a fundamental premise of human reasoning, as the principle of non-contradiction makes clear. Revelation renders this unity certain, showing that the God of creation is also the God of salvation history. It is the one and same God who establishes and guarantees the intelligibility and reasonableness of the natural order of things upon which scientists confidently depend, and who reveals himself as the Father of our Lord Jesus Christ … [no. 34].
John Paul II then devotes Chapter IV of Fides et Ratio, entitled “The Relationship Between Faith and Reason,” to the relationship between revealed truth and philosophical learning. At the end of this very important chapter, he says that when reason is deprived of what revelation has to offer, “reason has taken sidetracks which expose it to the danger of losing sight of its final goal [to help us come to know more fully the meaning of life].” But, he continues, “deprived of reason, faith has stressed feeling and experience, and so runs the risk of no longer being a universal proposition. It is an illusion to think that faith, tied to weak reasoning, might be more penetrating; on the contrary, faith then runs the grave risk of withering into myth or superstition” (ibid., no. 48; emphasis added). He therefore makes an appeal “that faith and philosophy recover the profound unity which allows them to stand in harmony with their nature without compromising their mutual autonomy. The parrhesia [= freedom] of faith must be matched by the boldness of reason” (ibid.).
Vatican Council II, moreover, drew specific attention to the need to renew the study of moral theology. The Council Fathers declared:
Special care should be given to the perfecting of moral theology. Its scientific presentation should draw more fully on the teaching of holy Scripture and should throw light upon the exalted vocation of the faithful in Christ and their obligation to bring forth fruit in charity for the life of the world [Optatam totius, no. 16].
Although this is the only explicit reference to moral theology made in the sixteen documents of the Council, Matthew Gutowski, in a fine study entitled Vatican Council II and the Renewal of Moral Theology,7 points out:
From that which the Council Fathers say here in Optatam totius, a few items are evident about their directions for the renewal of moral theology. The use here of the phrase “the lofty vocation of the Christian faithful and their obligation to bring forth fruit in charity” parallels the Council’s pronouncement that all Christians are called to holiness, which is one of the principal teachings of Vatican II and is found particularly in Lumen gentium, the Dogmatic Constitution on the Church (nos. 39-42). And the insistence that moral theology “draw more fully on the teaching of Holy Scripture,” for the purpose of emphasizing the vocation to holiness, reflects two other key facets of the Council’s teaching: first, the point that Lumen gentium recognizes that this call is central to the Scriptures (nos. 39-40) and, second, the proclamation that Sacred Scripture is to be the very heart and soul of theology, as stated earlier in Optatam totius (no. 16) and as found in Dei Verbum, the Dogmatic Constitution on Divine Revelation (no. 24). The Council Fathers make it clear that a Catholic moral theology true to its mission, by rooting itself in Scripture, should cast light on the vocation of all Christians to holiness, to sanctity; in other words, a genuine moral theology must be a genuine spiritual theology that is first nourished by Scripture [pp. 1-2].
In order to show more fully how Vatican II regarded moral theology, Gutowski then studied in depth (1) the Acta of the Council, where we find the reactions of various Council Fathers to the preparatory schema, De ordine morali, and likewise their criticisms of the way moral theology was in fact being presented; and (2) different conciliar documents, in particular Gaudium et spes, in which the Council Fathers addressed various moral issues. Gutowski then extrapolates from these sources the elements that the Council Fathers were eager to see included in a renewed moral theology as well as their content.
From his examination of the Acta, Gutowski was able to extrapolate five pedagogical and methodological elements that constitute what the Council Fathers considered to be integral to the renewal of moral theology:
These five elements are the following: (1) a pastoral and positive presentation; (2) a reliance upon divine revelation as the primary theological source; (3) a Christocentrism and an acknowledgment of the role of the Holy Spirit and grace in the moral life; (4) a personalistic approach; and (5) a highlighting of the vocation to charity by stressing the Lord’s commandment of love [p. 95].
Gutowski emphasizes, in expanding on the second element (a reliance upon divine revelation), that the Council Fathers, while insisting that Scripture is the source of