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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

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