THE SOURCES OF CHRISTIAN ETHICS

Abstract

Vatican Council II, expressing its concern for the renewal of Christian morality, noted that "its scientific exposition should be more thoroughly nourished by scriptural teaching." The Council further urged the re establishment of moral theology's links with dogma and the teaching of the Church Fathers. It reaffirmed the connectedness of moral theology with spirituality, pastoral practice, philosophy, and the behavioral sci ences.1 These directives confirm certain strong currents that have been developing within the Church over the last decades, initiatives of renewal in the fields of Scripture, patristics, liturgy, and ecumenism. One of the principal changes introduced by the Council has been, for the People of God, a new, full access to Scripture and to the liturgy, which is the Word of God prayed by his people. But obviously, no decree or document, however enlightened, can bring about the proposed re forms unaided. What is needed is revision in depth. The theologian, for example, cannot be content with merely multiplying references to Scrip ture or to extensive patristic sources, but must penetrate and grasp the ology's deepest foundations and principles. Most importantly, Christian morality cannot be a mere "given." The riches of its vast heritage have not yet been tapped as have those of Scrip ture and dogma. Christian moral teaching is far more than a catalogue of precepts concerning behavior, classified and more or less determined by particular situations. It must convey a systematic overview of its field, provide basic criteria for judgment, and come to terms with the entire domain of human activity. In the course of the ages, moreover, it has developed its own language and technical procedures.