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Vol. XXXVIII / 1 - Studia Moralia

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MODELS AND MULTIVALENCE 57<br />

between the two disciplines, thus leaving itself open for possible<br />

misinterpretations by the reader.<br />

The Absorption Model<br />

Summary. Another model for the interaction of spirituality<br />

and moral theology allows for the near or total absorption one<br />

discipline by the other. It does so by defining the boundaries of<br />

each in such a way so that one functions either entirely or in<br />

part within the methodological scope of the other, i.e., either as<br />

a subdiscipline or an integrally related field of theological<br />

inquiry. When viewed in this light, moral theology could be<br />

completely subsumed into spirituality – or vice versa. Such a<br />

scenario would normally demand a loosening of strict claims of<br />

autonomy by one of the disciplines and a widening of the object,<br />

scope, and methodological boundaries of the other. Depending<br />

on how this redefining of the boundaries between the two<br />

disciplines is conceived of and implemented, this model could<br />

allow for a variety of relationships between them. As such, it<br />

recognizes the possibility of different degrees of absorption<br />

within the model and, depending on the theological exigencies<br />

of the moment, even a state of flux between the two. This model<br />

seeks a post-hierarchical integration of spiritual and moral<br />

theology. Keenly aware of the sordid history of the relationship<br />

between the two disciplines (i.e., marriage, divorce, remarriage),<br />

it recognizes that it must construe their present relationship in<br />

such a way that allows the traditional nomenclature to survive,<br />

even if in a qualified, thoroughly renovated sense. It<br />

accomplishes its aim by softening the nature of the boundaries<br />

between the two disciplines so that a merging of theological<br />

horizons can occur. It envisions something more than mere<br />

dialogue which, important as it is, ultimately leaves each<br />

discipline free to return to its theological locus to integrate and<br />

then implement what it has learned. Instead, it looks for a single<br />

methodological nexus that ultimately will embrace what it<br />

previously took two separate disciplines to accomplish. Its goal<br />

is to arrive at an integrated model for the relationship between<br />

spirituality and moral theology in a post-hierarchical setting. As<br />

such, it makes an adaptive use of the past in order to transcend

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