Moral theology

Moral Theology (Latin theologia moralis or theologia morum ) is in the current structure of Catholic theological faculties, the usual name for that branch of science which discusses the action and the practical life of individuals in an ethical and in the context of Christian faith.

Conceptual history

Since the mid-12th century, the term theologia moralis is the common name for the reflection of the moral from a theological perspective. This is also the use of the German word " moral theology " in Catholic theology for a long time. The spin-off of moral theology as a discipline only occurs gradually.

In Protestant theology, however, rather of " Theological Ethics" was spoken. This was often decidedly demarcating meant to Catholic theological moral reflection, such as in Richard Rothe, Johann Christian Konrad von Hofmann, Albrecht Ritschl, Christoph Ernst Luthardt. Initially, in the 18th, V.A. but in the 19th century divided into Catholic theology, a discipline in which social issues are addressed and referred to as social morality, social ethics or Christian social teaching.

A first Chair of Christian Social Teaching created in 1893. The special position of social ethics is held especially in the 20th century by some theologians insofar as problematic as both in matters of morality grounds and fundamental moral theology in general, as in many application issues of particular moral one involving individual ethical as well as social and ethical aspects is considered necessary. In such methods questions the tendency to moral theology and social ethics of both perspectives reacts classify integrating discipline that is usually called " theological ethics " and in this case usually not more decidedly distinguishes itself from the Protestant theological discussion of morality.

As a result, in the current word usage va two different usages prevail:

• " Moral Theology " as individual ethics ( from the individual outgoing and related interests ) sub-discipline of theological ethics; the theological ethics in addition to the individual ethics moral theology also includes the social ethics and is different from the philosophical ethics by the theological perspective
• " Moral Theology " as the summary term for the moral reflection in theology

While the latter is the more traditional way of speaking, is currently widely advocated for the former.

Boundaries and methodological discussion

In contrast to a general philosophical ethics moral theology requires a decidedly Christian conception of man and world understanding. Whether this should be the basis for the justification of certain moral standards, is controversial, please refer to the main article Theological Ethics.

Subregions

Overall there is moral theology into two subregions divided, one is the so-called fundamental moral theology. It reflects on the basic concepts and methods of moral reasoning and theological ethics and individual ethics at all. The so-called Special Moral ( theology ) discussed the claim of the moral on the various specific fields of action (such as biomedicine, business, politics, media, environmental protection, peacekeeping, etc.).

Classical educations

An actor is often in doubt about what to do good and right, especially if the alternative course of action a certain longing law is subjective doubtful. Many a time is cited as biblical reference for such dilemmas Rom 14:23 EU: " But he who doubts [ ... ] that is directed, because it [the act ] does not come from his convictions." The sharpened the general moral problem especially among theological perspective again to. With regard to the proposed answers, how to proceed in the case of uncertainty, the following provisions developed in the Middle Ages and early Modern moral theological schools can be distinguished:

• Tutiorismus: you choose the safer ( tutior ) Alternative what hot: you obey the law and risking so that the least sin,
• Probabiliorismus: you choose what plausible ( probabilior ) appears
• Äquiprobabilismus: if two alternatives are equally plausible, there is freedom of choice
• Probabilism: as long as an alternative is at all plausible, it is morally permissible to vote for her - even if another would be more plausible
• Laxity: an alternative is always allowed, the question of plausibility is misguided according to the " lex dubia non obligatory ".

Tutiorismus

The formula lex dubia non obligatory " a dubious Act does not require " is the part of the absolute Tutiorismus strictly rejected because it was safer to obey the law in force; the Tutiorismus demands accordingly compliance with all laws. Here, this is based on the assumption that man must sin, justified by a man coercive influence of original sin, which leads to a corrupt human nature. Was represented the absolute Tutiorismus especially from the circle to the Cistercian convent of Port Royal, including Antoine Arnauld, Blaise Pascal; also Jean de Duvergier Hauranne and other Jansenists.

The moderate Tutiorismus, who was represented by different Louvain professors in the 17th and in the 18th century, recognizes the controversial formula of the non-binding dubious law, but restricted the doubtfulness relevant to cases where, because the highest probability arguments against its validity.

Probabilism

The declining in elaborate and school visual form to the Dominican Bartolomé de Medina probabilism (from Latin probabilistic: acceptable, probably) represents that an action is morally permissible if it is done for acceptable reasons. Shall be considered as acceptable reasons that ( 1) are represented by " wise men " and (2) " reaffirms very good arguments " are through. Later, these criteria " extrinsic " as (1) and (2) were distinguished " intrinsic" probability.

One acts against a moral law, brings but " credible " ( probabilistic ) reasons of conscience before, then a representative of probabilism see this as justified. This position supports them constantly to examine further whether not yet speak better reasons for another alternative. If in doubt, the actions of the person can be judged to be allowed if it speak positive subjective reasons. It thus holds the subjective good will for decisive, even if objectively there is an error. Background is an optimistic anthropology: man is basically good. A practical probabilism in a similar form represented, for example, traditionally Jesuit theologians.

Laxity

The laxity is the extreme opposite to Tutiorismus: an act of a law, even morally permissible if it is only a small probability. Accordingly laws were already regarded as doubtful, if only very weak reasons for their validity could be questionable. The formula " Lex dubia non obligatory " is not only accepted, but designed especially strong. Such a position, however, is a construct of the Häresiologie. It was never really represented in pure form by a theologian. The laxity was by Pope Alexander VII (1665 and 1666) as well as by Pope Innocent XI. ( 1679 ) condemned.

Was immediately " laxity " in contrast to the rigor also become a symbol for all those attitudes that view to quickly and easily as well-founded opinions of any law and acceptable. In this sense, were, for example, Juan Caramuel y Lobkowitz and Antonio de Escobar y Mendoza called Laxisten. Tommaso Tamburini also had to defend himself against the charge of laxity.