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Vol. XXXVIII / 1 - Studia Moralia

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56 DENNIS J. BILLY<br />

thing, it preserves the integrity of each discipline, while<br />

recognizing that they can be used with great benefit to elucidate<br />

other fields. It encourages a “soft” interface between the two<br />

disciplines, one which steers clear of a profound methodological<br />

interaction, but which nevertheless succeeds in connecting the<br />

two disciplines at appropriate points of interest. What is more,<br />

the parameters of the context/content relationship are flexible<br />

enough to allow varying proportions of one discipline to shed<br />

light on particular points of interest from another. In this way,<br />

the model has great potential for allowing the particular content<br />

under consideration to shed light on greater and greater<br />

amounts of material from the other discipline it uses for its<br />

context. A relationship of reciprocity can thus evolve, whereby<br />

context sheds light on content – and vice versa. Such a<br />

relationship of reciprocity is different from that of the<br />

collaborative model, but can easily be used in conjunction with<br />

it. This insight discloses one of the greatest strengths of the<br />

contextual model: its capacity to adapt to changing contexts and<br />

to be used in different circumstances in conjunction with a<br />

variety of other models. Such flexibility can make this model an<br />

important presence in the continuing discussion on the<br />

relationship between spirituality and moral theology.<br />

Weaknesses. This model also has a number of weaknesses.<br />

For one thing, the context provided for the material under<br />

consideration can often appear as a mere accessory which can<br />

easily be detached from the main arguments and discarded (or,<br />

at best, not taken seriously). In such cases, the contextualizing<br />

material can appear as a mere cosmetic accretion and be looked<br />

upon in a demeaning, even derogatory sense. From there, subtle<br />

projections can be transferred onto the discipline as a whole and<br />

the entire process can actually work against a deeper<br />

understanding of the relationship between spirituality and<br />

moral theology. For this reason, great caution must be made not<br />

to draw too facile (and superficial) parallels between the content<br />

and the contextualizing disciplines. Otherwise, the final product<br />

may very well work against the stated (or implicit) goals of the<br />

project. If that is not enough, the model’s “soft” interfacing of the<br />

disciplines focuses on loose (as opposed to strong) connections<br />

between the disciplines. That is to say that it uses context rather<br />

than concrete arguments to shed light on the relationship

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