Vol. XXXVIII / 1 - Studia Moralia
Vol. XXXVIII / 1 - Studia Moralia
Vol. XXXVIII / 1 - Studia Moralia
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64 DENNIS J. BILLY<br />
The variety of ways in which the relationship can be understood<br />
does not by any means imply that the two disciplines have no<br />
distinct boundaries. On the contrary, the great number of<br />
perspectives helps one to appreciate the changing historical<br />
contours of the relationship, which is made possible by virtue of<br />
the fact that boundaries emerged from the past, still exist, and<br />
continue to emerge. The changing shape of these boundaries<br />
points not to the collapse of these disciplines or their simple<br />
merging (e.g., spirituality into moral theology – or vice versa),<br />
but to the development of distinct traditions that focus on<br />
different aspects of the logical web of insights tying them<br />
together. These traditions will themselves be complementary in<br />
nature and offer great possibilities for the post-hierarchical<br />
reintegration of the fields referred to earlier. The use of a logical<br />
web of insights, in other words, will help to create the context<br />
within which complementary traditions of the relationship<br />
between spirituality and moral theology can arise and flourish.<br />
Concluding Remarks<br />
The multivalent approach adopted in this essay allows for a<br />
variety of simultaneous correspondences in the interface<br />
between the disciplines of spirituality and moral theology. It<br />
gives the theologian a number of perspectives from which to<br />
view their ongoing interaction and encourages him or her to<br />
take advantage of the various insights they provide. Not all of<br />
these viewpoints will be helpful at any given time – but some<br />
will. The good theologian is one who is able to draw key<br />
connections from within this logical web of insights and apply<br />
them in concrete ways to the experiential, instructional, and<br />
analytical dimensions of the two disciplines.<br />
The use of models in drawing up the parameters of the<br />
ongoing interaction between spirituality and moral theology<br />
presupposes the limited nature of theological language in its<br />
attempts to explain the mystery of God and, by analogous<br />
extension, its own internal functioning. The logical gap between<br />
the model and the reality it seeks to express (in this case, the<br />
interaction between the two disciplines) incorporates the best<br />
insights of what traditionally has been referred to as positive