Morals is the theological science, or part of Theology, which studies the goodness or malice of human acts and attitudes in the light of faith. It differs from Ethics, which is a branch of Philosophy, which studies the same object from the perspective of reason.
To study human acts is not only to analyze external actions, but also to explore the intentions and attitudes that originate them. It is discovering the freedom with which the will from which they come acts. It is to explore the circumstances that surround them. It is to examine the conscience that consents or promotes them. It is to compare its content with the norms or divine and human laws to which they conform or from which they separate.
Moral Theology asks itself the question of its reason for being as a science or theological branch. There is, or can be, a Theology, or Theodicy, natural or religious Philosophy. And there is a branch of Philosophy, Ethics, which studies human behavior in the light of reason. It may seem superfluous to speak, moreover, of Morality as a different science, vision or approach.
The answer to this question varies considerably depending on the philosophical and religious attitude from which the criteria on which it is based are adopted. While some see morality as superfluous, others consider it essential.
In Catechesis and in religious Pedagogy, attitudes of appreciation must be assumed. There is no doubt that, in the light of faith, it is necessary to remember that God has elevated man to a supernatural end and his behavior can no longer be judged only from natural perspectives. It is required to explore what God has wanted and revealed to men, intelligent beings, but also supernatural; and what, from that revelation, implies his behavior.
This does not mean that the rational aspects of Ethics are not good and necessary. But they are not enough for those whose intelligence and will are enlightened and moved by divine grace, to which the explanations of reason do not reach.
It is in this perspective of faith that the vision of the Catechist must be situated, whose mission is to educate the conscience from revelation and teach to value human behavior in the light of faith.
In addition, it is necessary to teach the believer to live above reason, since such is the scope of the gospel and many of its postulates.
1. Gospel and Moral
The basis of Christian morality is the revelation brought to completion by Jesus Christ, God incarnate. It is his word and his person that make morality understood. He proclaims himself “Way, Truth and Life” (Jn. 14. 6) and the conduct of the follower of the Gospel is based on his teachings.
Consequently, only from faith and from imitation of Christ, and attention to his instructions, can Christian morality be defined and understood.
1.1. Father’s Revelation Attitudes, preferences and moral systems are many. They all agree on the concern for differentiating between good and evil and on the desire to show men the best way to achieve righteousness in their actions.
But the criteria and preferences are different and, sometimes, completely opposite, without it being easy to discern which are the best.
Christian morality is not reduced to being one more of the existing moral systems. It is presented above all as the lifestyle that is based on the Word of God: on what he communicated to men at Sinai (Old Testament); and in which it reached its fullness with the earthly preaching of Jesus (New Covenant).
Christian morality is not just a set of rules. Rather it is the way of living in accordance with the teachings of Jesus, the Son of God. Conscience is the driving force of morality. And conscience, enlightened by faith, by the Word of God, is the soul of Christian morality.
This morality does not stop at the Old Testament, but it does not ignore it either. Jesus himself proclaimed that he had not come to destroy the Law of Moses: “Do not think that I have come to destroy the Law of Moses and the teachings of the Prophets. I have not come to destroy them, but to give them their true meaning. Heaven and earth will pass before one jot or accent of them ceases to be fulfilled.” (Mt. 5. 17-18)
The voice inside us tells us what is good and what is bad. But when enlightened by the teachings of Jesus, she becomes more demanding and disconcertingly benevolent: he commands to forgive enemies, to turn the other cheek, to do good to those who behave badly. The Christian conscience must be educated in the light of these demands, since it would not perform its illuminating function if it were only based on natural or social postulates.
The morality of the Church, beyond the historical ups and downs (wars, death penalty, property) or the diverse sensitivities caused by geographical variations (meaning of the family, valuing women, almsgiving and justice) is based on the Progressive revelation of God, from the primitive deposited in the chosen people of Israel, to the full divine word brought by Jesus Christ.
It focuses on the virtues and values that human nature itself claims: freedom, dignity, honesty, sincerity, justice, peace, selflessness, courage, on the one hand. In addition, he adds selflessness, altruism, charity, even when he must assume these values to a heroic degree and on extraordinary occasions.
1.2. Jesus says more
Evangelical morality develops in accordance with the criteria of Jesus and with the instructions of the Gospel. Jesus added certain claims to human behavior that we could not understand by natural forces alone: generosity and contempt for riches, forgiveness of enemies, humility to hide one’s own good deeds, etc.
The Church follows these instructions and outlines its morality in precise norms that are not mere reminders of natural requirements. She adds, as a means of living according to the style of Jesus, generous and daring criteria. The message that we find in the Gospel of Matthew is instructive: “You have heard that it was said to you… I tell you more:
– You were told: you shall not kill. I tell you more: whoever looks badly at his brother is condemned…
– You were told: do not commit adultery. I tell you more: whoever looks at a woman badly, he has already sinned.
– It was told to you: whoever repudiates, give the record… I tell you more: whoever marries the separated, sins.
– You were told: don’t swear… I tell you more: just say yes or no.
– You were told: an eye for an eye, a tooth for a tooth. I tell you more: if they slap you on one side, offer the other…
– You were told: love your neighbor and hate your enemy. I tell you more: love your enemies.” (Mt. 5. 21-48)
It is in the light of these improvements that we find the true meaning of Christian morality, that of the new Law, which is more demanding and different from the old.
1.3. Christocentrism
Faced with so many moral systems that exist, the Christian wonders if his moral is not one of them.
What is the defining trait of Christian morality? This is a key question; the moral attitude of the believer depends largely on his answer.
It is asking if feelings, reason, intuition, the opinion of the majority or the demands of the body are enough to decide if something is good or bad.
Christian morality places Jesus Christ at the center of all moral judgment. To clarify what is evangelically good or bad, it is necessary to elucidate three basic questions:
– What is the true teaching of Jesus regarding human behavior?
– How does Jesus speak of human intentions and attitudes?
– What position does Jesus adopt before the law and before the community?
A torrent of significant facts make it possible to find decisive answers to such demands.
– Jesus values actions, not just words: “Not the one who says Lord, Lord, enters the Kingdom of Heaven, but the one who fulfills the will of my Father”. (Mt. 7. 21).
– Jesus highlights the importance of the heart and its designs: “It is from within the heart that evil thoughts come: adultery, theft, murder…” (Mt. 15:19).
– Jesus initiates a new law, that of love (Jn. 15.12), and proclaims a new authority that is not that of the temple, but “that of the Spirit and truth”. (John 4.23).
These and similar approaches often make Christians judge acts and intentions above reason. They do not stay with the facts, so as not to fall into pragmatism; and they are not limited to their own opinions so as not to fall into subjectivism.
1.4. teaching of Jesus
The most disconcerting thing about the morality that Jesus offers, according to the testimony of the evangelists, is the novelty of his compromising teachings.
The people said when they heard him: “No one has ever spoken like this man speaks… It is a new way of teaching. Where does this doctrine come from? (Jn 7. 46; Mk. 1. 27; Lk. 4.31)
His moral messages asked the most difficult of the followers. “Bless those who curse you, forgive those who persecute you…” (Lk 6. 28; Mt. 5.44) “By this they will know that you are my disciples” (Jn. 23. 36) “Enter through the narrow gate… It is the one that leads to life” (Mt. 7.13).
But, at the same time, Jesus remembered: “My yoke is easy and my burden is light…” (Mt. 11. 30); or “Come to Me all you who are burdened and I will relieve you.” (Mt. 11. 28)
Sometimes the followers of Jesus can be frightened by his doctrine and walk away from him like some of his first disciples: “This doctrine is hard. Who can swallow it?” (Jn. 6. 61).
But there will be no lack of true “Christians” who will recognize with Saint Peter his position before the challenging question: “Do you also want to leave me?… To whom shall we go, Lord? Only You have the words of eternal life.” (John 6. 67-68)
As harsh as Jesus’ moral guidance may seem, it is the way of salvation. It is the invitation that is hidden in the conversion claims of him:
– “Convert and believe in the message of salvation”. (Mk. 1. 15)
– “Give to Caesar what belongs to Caesar and to God what belongs to God”. (Mk. 12. 17)
– “Sell your goods and distribute the product to the poor”. (Luke 12.33)
– “Love your enemies and pray for those who curse you.” (Mt. 5. 41)
– “Do not judge anyone, so that God does not judge you”. (Mt. 7. 1)
– “Behave with others as you want them to behave with you”. (Mt. 7. 12)
– “Do not fear those who can kill the body and not the soul.” (Mt. 10. 26)
1.5. morality of love
The soul of Christian morality is love, not law. The great Christian principles are defined by the willingness to love God and neighbor, which is equivalent to looking at heaven and earth.
The evangelical scene of the teacher of the law who asked to clarify which was the first commandment of the Law clearly reflects Jesus’ sense of morality: “What do you read in the Law?… “You shall love the Lord your God with all your heart , with all your soul and with all your mind…”
And I say to you: “The second is similar to this: “You shall love your neighbor as yourself”.
On these two commandments depends all…