Vol. XXXVIII / 1 - Studia Moralia
Vol. XXXVIII / 1 - Studia Moralia
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