insights of these and many other great Christian thinkers to uncover the moral wis dom of Sacred Scripture and show people how to be truly happy, both in this life and the next. In order to build upon these insights, a more precise definition of moral theology would be helpful. Since moral theology is a branch of theology, I will begin with the word “theology.” The word “theology” comes from the Greek words theos and logos. Theos is the word for “god.” The word logos does not easily translate into English; how ever, in this context it is sufficient to simply translate it as “the study of.” Theology is the “study of God.” Within the Christian tradition, theology has been divided into a number of sub disciplines. One way of categorizing these subdivisions is based on the belief that all things come forth from God and are created with a natural inclination to return to God by performing their proper actions. Hence, a distinction is made between dog matic (or systematic) theology, which studies God and all that comes forth from God (such as creation and revelation), and moral theology, which studies how humans re turn to God by performing their proper action.1 Thus, moral theology can be defined as “the study of how humans attain eternal happiness through loving union with God by performing their proper actions with the aid of God’s grace.” To better understand the nature of moral theology, an analogy is helpful. A tradi tional biblical analogy that helps explain the moral life is that of the pilgrim who is journeying to God.2 The response of humans to God is like a journey to eternal hap piness. In order to embark on a journey, people must know three things: where they are, where they are going, and how to get there. For example, imagine that you are visiting a large zoo for the first time. You only have a limited amount of time, and you really want to see the pandas. Upon entering the zoo, you come upon a large map. Al though you could first look for the panda exhibit, knowledge of its location will not help if you do not know where you are in the zoo. Before you can do anything else, you must first figure out where you are on the map. So you look for the red “X,” which says, “You are here.” Once you know where you are, you can find the location of the pandas in relation to your current location. Finally, you can begin to plan your route of how to reach the pandas and begin your journey. Without knowledge of where you are, where you are going, and how to get there, you could wander aimlessly for hours and perhaps never find your destination. Moral theology, as our journey to God, requires knowledge of the same three truths as does navigating your way around the zoo. First, we must know where we are—we must determine what type of being we are as human persons. Furthermore, we must determine what type of actions we are created to perform. Second, we must know where we are going—we are seeking a loving friendship with God, who offers us eternal happiness. Third, we must know how to get there: by performing actions or dered to this divine goal with the aid of grace, law, and the virtues. Part I of this book will follow this format.
First, we will briefly analyze human nature. Because this is a theology book, hu mans will be studied in relation to God and within salvation history as revealed in scripture. I will begin by analyzing humans as created in the image of God before the effects of original sin took hold. Humans are created to perform the actions of know ing and loving that allow them to enter into loving relationships with God and others. Then we will analyze the effects of original sin and the effects of Christ’s redemption to see where we begin on our journey to God. Next, we’ll look at the goal—eternal happiness with God. I will show that humans are only perfectly happy when they are united to God by performing their most per fect action: knowing and loving God as he is. Finally, the bulk of the first part of the book will cover how we get from our cur rent state to perfect happiness by covering the moral principles essential for attaining eternal happiness. First, a brief analysis of the Bible will help determine a proper moral methodology. Then, using many of the best insights within the Christian philosophical and theological tradition, we will construct a more systematic moral theology. Build ing upon the earlier insight that humans are made to enter into loving relationships with God and others, yet are incapable of doing this without the aid of others, we will demonstrate how natural and human law guides humans to perform their proper ac tions. Through repetition of these proper actions, humans can form good habits, called “virtues.” Virtues perfect the ability of humans to know and love, allowing them to be naturally happy. However, humans do not just desire natural happiness, they desire eternal happiness. But eternal happiness is not an action in accord with human nature; hence, humans need to participate in divine nature through grace to attain eternal hap piness. Grace gives humans the theological virtues that allow them to be guided by the divine law to perform divine actions. These divine actions help to perfect the infused cardinal virtues, which allow humans to have supernatural happiness on earth and ultimately attain eternal happiness in heaven. Whereas the first part of this book studies moral theology in general, the second part looks at the individual virtues and laws. In this part we will analyze the virtues of faith, hope, charity, prudence, justice, temperance, and fortitude. Along with each vir tue, the corresponding laws and gifts of the Holy Spirit will also be examined. Although this is an introductory text for moral theology, the order of the subject matter assumes that the reader is seeking a deeper understanding of moral theology than can be found in a mere explication of obligations. For beginners, laws (espe cially the human laws of parents and teachers) cause them to perform good human actions that will, we hope, gradually develop into virtues. In this early stage of the moral life, the person is primarily concerned with following the law and avoiding sin and temptation. Thus, a moral theology that is focused on beginners is primarily concerned with explaining in detail the law and how to avoid sin. For example, in the case of young children, parents may proclaim the law that their children are not to fight. Only after many times of choosing not to fight will the child finally obtain the
v irtue of promptly and joyfully avoiding fighting without being asked (or threatened). As people grow in virtue and seek a more profound understanding of morality, they no longer need the law to constantly guide and motivate them, nor are they plagued constantly with temptation. Hence, they can instead focus on growing in virtue. The law is still necessary, but with their growing virtues of faith, understanding, and pru dence, people can determine the law through their reason enlightened by grace, and they are now motivated by their love and proper emotional desire. Consequently, al though I recognize the clear importance of the law in the moral life, this book focuses primarily on helping the reader understand how to grow in virtue and treats the law as an aid for this growth. This text is not meant to be a summary of all the contemporary debates and dis cussions in moral theology. Rather, it presents a traditional Christian anthropology and moral theology rooted in scripture and developed by the Thomistic tradition, with insights from recent papal writings (especially those by Leo XIII, John Paul II, and Benedict XVI) and further insights from spiritual guides such as St. Thérèse of Lisieux. Consequently, in order to present a more concise moral guide, I will not cover some contemporary discussions within the Catholic tradition that would distract from the overall scheme of the book. Study questions for this book can be obtained by contact ing John Rziha at [email protected]