Moral theology, or ethics, explores the moral dimensions of the religious life.道德神学，或伦理，探讨了道德层面的宗教生活。
Practical theology, interprets the forms of worship, styles of organization, and modes of interpersonal relationship within religious communities.实用神学，解释形式的崇拜，作风，组织和活动方式的人际交往关系，宗教社团。
Although different questions have preoccupied theologians at different times, certain topics have established themselves as basic to theological study.虽然不同的问题，都沉迷于神学家，在不同的时代，某些议题已经建立自己的基本神学研究。 These include the basis for humans' knowledge of God, the being and attributes of God, the relation of God to the world and of the world to God.这些措施包括依据人类知识的神，其正在和属性的神，有关上帝向世界和世界的上帝。
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Moral Theology is the Roman Catholic equivalent to what Protestants commonly call Christian ethics.道德神学是罗马天主教相当于什么新教徒俗称基督教伦理。 It is related to dogmatic theology and moral philosophy in Catholic tradition in ways parallel to the Protestant relationship of Christian ethics to systematic theology and philosophical ethics.这是与教条主义的神学和道德哲学，在天主教会传统方式并行，以基督教的关系，基督教伦理，以有系统的神学和哲学伦理。 General moral theology deals with the broad questions of what, from the point of view of moral agency and moral action, it means to live as a Christian.一般道德神学涉及广泛的问题是什么，从的角度来看，道德机构和道义上的行动，它意味着生活作为基督徒。 Its questions address methods of moral discernment, the definitions of good and evil, right and wrong, sin and virtue, and the goal or end of the Christian life.它的问题解决方法的道德鉴别力，定义，善良与邪恶，正确与错误，单仲偕和以德治国，和目标或最终的基督徒生活。 Special moral theology addresses specific issues of life such as justice, sexuality, truth telling, and the sanctity of life.特别伦理神学针对具体问题的生活方式，如司法，性倾向，实事求是地说，和生命的神圣。
While the first five centuries of the church provided important guidance (above all in the works of Augustine) in the development of Catholic moral theology, even more influential was the rise in importance during the sixth century of the sacrament of reconciliation.而首5个世纪的教会提供了重要的指导（以上均在工程奥古斯丁） ，在发展天主教道德神学，即使是较具影响力的是崛起中的重要性，在第六世纪的圣事的和解。 A series of compendiums known as penitential books was prepared to assist priest - confessors in determining appropriate penance for various individual sins.一连串的汇编称为penitential书籍准备协助神父-c onfessors确定适当的忏悔，为各种个人的罪孽。 Despite the great achievement of Bonaventure and Thomas Aquinas in the thirteenth century in developing a systematic, unified philosophy and theology, the tendency to treat morality as a discipline separate from dogmatics was continued and confirmed by the Counter Reformation, which emphasized the connection between moral teaching and canon law.尽管取得的重大成就，文德和托马斯阿奎那在13世纪发展的一个有系统的，统一的哲学和神学，倾向把道德作为一门学科分开dogmatics是继续并证实了反改革，其中强调的联系德育课教学和佳能的规定。
During the seventeenth and eighteenth century debates about Jansenism and the precise meaning of the law, Alphonsus Liguori emerged as the most famous and influential moral theologian.在十七和十八世纪的辩论jansenism和确切意义的法律，阿方liguori成为最知名的，有影响的道德神学家。 Liguori's manuals noted the various alternatives and then urged a prudent, reasonable middle course on various questions. liguori的手册指出，各种替代品和促审慎，合理的过程中的各种问题。 Casuistry in the style of these manuals, aimed primarily toward the preparation of priests for their role as confessors, remained the dominant approach to moral theology in Catholic circles into the 20th century.疑在作风上的这些手册，主要目的是对准备的祭司为自己的角色师，仍然是占主导地位的做法，以道德神学，在天主教界人士到二十世纪。
The renewal and reformation of Catholic moral theology that has become so visible since Vatican II is the fruition of the work of such moral theologians as John Michael Sailor (1750 - 1832), John Baptist Hirscher (1788 - 1865), Joseph Mausbach (1861 - 1931), Th.更新和改造的天主教道德神学，这已成为使有形自从梵蒂冈第二是取得成果的工作，这种伦理神学家约翰迈克尔水手（ 1750年-1 832） ，约翰浸会希尔社二位（ 1 788- 18 65），约瑟夫毛斯巴赫（1 8 61年- 1931年） ，钍。 Steinbuchel (1888 - 1949), and contemporaries Bernard Haring and Josef Fuchs.斯泰因比歇尔（ 1888 -1 949） ，和同时代的伯纳德H aring和约瑟夫F uchs表示。 The new spirit in moral theology since Vatican II is represented by scholars such as Fuchs, Haring, Charles Curran, Timothy O'Connell, Edward Schillebeeckx, and Rudolf Schnackenburg.新的精神，在道德神学自从梵蒂冈第二是派学者，如德国福斯， haring ，查尔斯个正着，蒂莫西710075 ，爱德华施雷贝克，鲁道夫施诺肯保。
Traditionally moral theology was based on the authority of reason, natural law, canon law, and the tradition and authority of the Roman Catholic Church and its magisterium.传统道德神学的基础上的权威，因此，自然法，教会法，以及传统和权威的罗马天主教教会和其magisterium 。 While Scripture has always been acknowledged as divine revelation, it is only in the new Catholic moral theology that the whole shape as well as specific content of moral theology has been aggressively reworked in relationship to authoritative Scripture.虽然经文中，一直被公认是神的启示，这只不过是在新的天主教道德神学时表示，整个形状以及具体内容的道德神学一直在积极返工后，在关系到权威的经文。 Natural law (or general revelation) continues to be important but is now supplemented by attention to the human and social sciences.自然法（或一般启示）继续起到重要作用，但现在已经辅以重视人文科学及社会科学。
The parochialism and separatism of the past have given way to ongoing ecumenical dialogue with Protestant ethicists.该片面性和分裂主义的过去已让位给正在进行的基督信仰合一对话与新教伦理学家。 The traditional preoccupation with specific sins and the role of moral guidance in the confessional have been subsumed in a broader inquiry about the total and positive meaning of the Christian life.传统的只专注于特定的罪孽和作用的道德指导，在该教派已归纳在更广泛的调查，对总的正面意义的基督徒生活。 The legalism, formalism, rationalism, and traditionalism which used to characterize Catholic ethics are no longer present in anything to the same degree.法家，形式主义，理性主义，传统主义和以往的特点天主教伦理不再存在于任何相同程度。 The prospects have never been better and the need more urgent for Protestants and Catholics to work together on a biblical base, informed by the whole history of the church and responsive to the massive challenges of a secular world.前景从未像现在这样更佳，并需要更加迫切，为新教徒和天主教徒携手合作，对一个圣经基地，告知整个教会的历史及顺应大规模挑战的一个世俗的世界。
DW
Gill德国之声鳃
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography:
参考书目：
CC Curran, New Perspectives in Moral
Theology; JM Gustafson, Protestant and Roman Catholic Ethics; B Haring, Free and
Faithful in Christ; TE O'Connell, Principles for a Catholic
Morality.消委会个正着，新的角度，在道德神学; jm纳德，新教和罗马天主教伦理， B期haring ，自由和忠诚在基督里;碲710075
，方针，为天主教道德。
Moral theology is a branch of theology, the science of God and Divine things.道德神学是一门神学，科学的上帝和神圣的东西。 The distinction between natural and supernatural theology rests on a solid foundation.区分自然和超自然的神学，就必须有稳固的基础。 Natural theology is the science of God Himself, in as far as the human mind can by its own efforts reach a definite conclusion about God and His nature: it is always designated by the adjective natural.自然神学，是科学的上帝，就人的头脑能够通过自己的努力，达到一个明确结论，对上帝和他的性质：它始终是指定的形容词自然的。 Theology, without any further modification, is invariably understood to mean supernatural theology, that is, the science of God and Divine things, in as far as it is based on supernatural Revelation.神学，没有任何进一步的修改，是必然的理解，就是超自然的神，即是科学的上帝和神圣的东西，就因为它是基于对超自然的启示。 Its subject-matter embraces not only God and His essence, but also His actions and His works of salvation and the guidance by which we are led to God, our supernatural end.它的主题事项拥抱不是只有上帝和他的本质，而且是他的行动和他的作品的救亡和指导，由我们主导的上帝，我们的超自然结束。 Consequently, it extends much farther than natural theology; for, though the latter informs us of God's essence and attributes, yet it can tell us nothing about His free works of salvation.因此，它延伸大大超出了自然神学;为，尽管后者告诉我们，上帝的本质和属性，但它无法告诉我们，没有提到他的作品免费的救赎。 The knowledge of all these truths is necessary for every man, at least in its broad outlines, and is acquired by Christian faith.知识所有这些真理是要为每一个男人，至少在其广泛的纲要，并获得了由基督教信仰。 But this is not yet a science.不过，这还不是一个科学。 The science of theology demands that the knowledge won through faith, be deepened, expanded, and strengthened, so that the articles of faith be understood and defended by their reasons and be, together with their conclusions, arranged systematically.科学的神学要求的知识获得通过信仰，深化，扩大，并加强了，使这条信仰的理解和辩护，由他们的理由，并连同他们的结论，系统地安排了。
The entire field of theology proper is divided into dogmatic and moral theology, which differ in subject-matter and in method.整场神学妥善分为教条式的道德神学，它在不同的主题事项和方法。 Dogmatic theology has as its end the scientific discussion and establishment of the doctrines of faith, moral theology of the moral precepts.教条式的神学作为其最终的科学讨论和建立该学说的信仰，道德神学的道德戒律。 The precepts of Christian morals are also part of the doctrines of faith, for they were announced or confirmed by Divine Revelation.戒律的基督教道德也部分的教义，信仰，因为他们被宣布或确认，以神的启示。 The subject-matter of dogmatic theology is those doctrines which serve to enrich the knowledge necessary or convenient for man, whose destination is supernatural.标的事项的教条式的神学，是那些学说，以充实必要的知识或方便男子，他们的目的地是超自然的。 Moral theology, on the other hand, is limited to those doctrines which discuss the relations of man and his free actions to God and his supernatural end, and propose the means instituted by God for the attainment of that end.道德神学，但另一方面，是只限于那些学说，讨论关系的男子和他的自由行动，以上帝和他的超自然的目的，并建议其手段是由上帝为实现这一目的。 Consequently, dogmatic and moral theology are two closely related parts of universal theology.因此，教条式的道德神学，是两个密切相关的部分，普遍神学。 Inasmuch as a considerable number of individual doctrines may be claimed by either discipline, no sharp line of demarcation can be drawn between the subject-matter of dogma and morals.因为相当多的个人主张都可以宣称，无论纪律，没有任何尖锐的分界线，可以区分标的事项的教条和道德。 In actual practice, however, a division and limitation must be made in accordance with practical needs.而在实际执行上，但是，分工和限制，必须在根据实际需要。 Of a similar nature is the relation between moral theology and ethics.一个类似的性质，是关系伦理神学和道德。 The subject-matter of natural morals or ethics, as contained in the Decalogue, has been included in positive, Divine Revelation, and hence has passed into moral theology.标的事项的天然道德或伦理，载于十诫，已被列入正面的，神圣的启示，因此在通过成为道德神学。 Nevertheless, the argumentative processes differ in the two sciences, and for this reason a large portion of the matter is disregarded in moral theology and referred to ethics.然而，追根究底，过程不同，在这两个科学的，基于这个原因，其中相当大一部分的问题是无视道德神学，并提到道德。 For instance, the refutation of the false systems of the modern ethicists is generally treated under ethics, especially because these systems are refuted by arguments drawn not so much from faith, as from reason.比如，驳斥不实系统中的现代伦理学家普遍对待道德，尤其是因为这些系统的反驳论点，并没有得出这么多来自信仰，因为从道理。 Only in as far as moral theology requires a defence of revealed doctrines, does it concern itself with false systems.只有在尽可能道德神学需要捍卫透露学说，它涉及本身与虚假制度。 However, it must discuss the various requirements of the natural law, not only because this law has been confirmed and defined by positive revelation, but also because every violation of it entails a disturbance of the supernatural moral order, the treatment of which is an essential part of moral theology.不过，我们必须讨论各项要求的自然法则，这不仅是因为这项法律已被证实和确定了积极的启示，而且还因为每一个违反由此也扰乱了超自然的道德秩序，待遇，是一项必不可少的一部分道德神学。
The field of moral theology, its contents, and the boundaries which separate it from kindred subjects, may be briefly indicated as follows: moral theology includes everything relating to man's free actions and the last, or supreme, end to be attained through them, as far as we know the same by Divine Revelation; in other words, it includes the supernatural end, the rule, or norm, of the moral order, human actions as such, their harmony or disharmony with the laws of the moral order, their consequences, the Divine aids for their right performance.外地的道德神学，其内容和界线，然后分别从骨肉科目，可简单表示如下：道德神学包括有关的一切人的自由行动，并在过去，还是至高无上的，为此，要达到的，通过它们，因为据我们所知，同时，以神的启示;换句话说，它包含了超自然的目的，规则，或规范，道德秩序，人的行动，因此，他们的和谐或不和谐与法律的道德秩序，其后果，神圣艾滋病为他们的权利的表现。 A detailed treatment of these subjects may be found in the second part of St. Thomas's "Summa theologica", a work still unrivalled as a treatise of moral theology.详细处理这些议题可能会发现，在第二部分的圣托马斯的"总结theologica " ，这是一个工作依然无可匹敌，作为论文的道德神学。
The position of moral theology in universal theology is briefly sketched by St. Thomas in the "Summa theol.", I, Q. i, a.立场的道德神学在普及神学是简单地勾画出由圣托马斯在"总结theol " ，我，问我答 7 and Q. ii in the proemium and in the prologus of I-II; likewise by Fr.第七条和第二问：在proemium并在prologus的第一项和第二项，同样由神父。 Suàrez in the proemium of his commentaries on the I-II of St. Thomas. suàrez在proemium对他的评论，对第一项和第二项的圣托马斯。 The subject-matter of the entire second part of the "Summa theol."标的事项的整个第二部分的"总结theol " 。 is, man as a free agent.是，人作为一个自由代理人。 "Man was made after the image of God, by his intellect, his free will, and a certain power to act of his own accord. Hence, after we have spoken of the pattern, viz. of God, and of those things which proceeded from His Divine power according to His will, we must now turn our attention to His image, that is, man, inasmuch as he also is the principle or his actions in virtue of his free will and his power over his own actions." "人，是经过了上帝的画像，他的智慧，他的自由意志，与某个大国的行为深受感动，主动表示，因此，当我们谈到这个模式，即上帝的，和那些东西着手从他的神圣权力，根据他的意愿，现在，我们必须将我们的注意力转向他的形象，那就是男子，因为他又是原则，还是他的行动，凭借其自由意志与他的权力，他自己的行动" 。 He includes all this in theology, not only because it is viewed as the object of positive Divine Revelation (I, Q. i, a. 3), but also because God always is the principal object, for "theology treats all things in their relation to God, either in as far as they are God Himself or are directed towards God as their origin or last end" (I, Q. i, a. 7).他包括所有这一切都是在神学，这不仅是因为它被认为是该物体的正面神的启示（一，问：我，甲3 ） ，而且还因为上帝始终是政府的主要对象，为"神学对待一切事物，在其天主间的关系，无论是对于他们是上帝自己或指向上帝作为其原产地或最后结束" （我，问我答： 7 ） 。 "Since it is the chief aim of theology to communicate the knowledge of God, not only as He is in Himself but also as the beginning and end of all things and particularly of rational creatures . . ., we shall speak first of God, secondly of the tendency of the rational creature towards God", etc. (I, Q. ii, proem.). "既然是行政目的的神学，以传达知识的神，不仅是因为他是在自己，而且由于年初和年尾的一切事物，尤其是理性的动物… … 。方面，我们会第一个发言的上帝，其次的倾向理性的动物，热爱上帝" ，等（一，问二， proem ） 。 These words point out the scope and the subject-matter of the moral part of theology.这些话指出，范围和标的事项的道德的一部分神学。 Francisco Suárez, who pregnantly calls this tendency of the creatures towards God "the return of the creatures to God", shows that there is no contradiction in designating man created after the image of God, endowed with reason and free will and exercising these faculties, as the object of moral theology, and God as the object of entire theology.弗朗西斯科苏亚雷斯，谁pregnantly呼吁，这种倾向的动物，走向神"交还该动物的，以神之名"这表明，这两者并不矛盾，委派创造了男子后，上帝的画像，赋有理性和自由意志和行使这些院系，作为对象的道德神学，与神为对象的整个神学。 "If we are asked to name the proximate object of moral theology, we shall undoubtedly say that it is man as a free agent, who seeks his happiness by his free actions; but if we are asked in what respect this object must be treated chiefly, we shall answer that this must be done with respect to God as his last end." "如果我们问到的近因对象的道德神学，我们将毫无疑问说，从根本上讲，人作为一个自由代理人，以谋求他的幸福，他的自由行动，但如果政府要求我们在哪些方面这一目标，必须处理的主要，我们会回答说，这是一定要做的尊重上帝作为他的最后下场" 。
A detailed account of the wide range of moral theology may be found in the analytical index of Pars Secunda of St. Thomas's "Summa theologica".详细交代了广泛的道德神学，可发现在分析指数的考绩塞康达的圣托马斯的"总结theologica " 。 We must confine ourselves to a brief summary.我们一定要局限于简要介绍。 The first question treats of man's last end, eternal happiness, Its nature and possession.第一个问题是对待人的去年年底，永恒的幸福，其性质和拥有。 Then follows an examination of human acts in themselves and their various subdivisions, of voluntary and involuntary acts, of the moral uprightness or malice of both interior and exterior acts and their consequences; the passions in general and in particular; the habits or permanent qualities of the human soul, and the general questions about virtues, vices, and sins.然后如下考试的人的行为，在他们自己和他们的不同分支，自愿性和非自愿行为，在道德上有血性或恶意双方的内部和外部行为及其后果;激情在一般和特殊;习惯或永久素质人的灵魂，是和一般问题的美德，邪恶，和罪孽。 Under this last title, while enquiring into the causes of sin, the author embodies the doctrine on original sin and its consequences.根据这项最新的名称，而查询到的原因，单仲偕，作者体现了学说的原罪及其后果。 This portion might, however, be with equal right assigned to dogmatic theology in the stricter meaning of the word.这部分人的实力，不过，与同等权利指派教条式的神学，在严格的词的含义。 Although St. Thomas regards sin chiefly as a transgression of the law, and in particular of the "lex æterna" (Q. ii, a. 6), still he places the chapters on the laws after the section on sin; because sin, a free human act like any other human act, is first discussed from the standpoint of its subjective principles, viz.虽然圣托马斯对于单主要是由于海侵的法律，特别是违反了"法æterna " （问：二A 6 ） ，还有他的位置，篇幅介绍这些法律后，一节单，因为单一个自由人的行为像任何其他人的行为，是先谈了，从站在自己的主观原则，即。 knowledge, will, and the tendency of the will; only after this are the human actions viewed with regard to their objective or exterior principles, and the exterior principle, by which human actions are judged not merely as human, but as moral actions, either morally good or morally bad, is the law.知识，意志和倾向的意志;后才这是人的行动来看就其目的或外观，原则及外观的原则，其中人类活动来判断，而不仅仅是人类，但作为道德行动，要么在道义上的好或坏的道德，就是法律。 Since morality is conceived by him as supernatural morality, which exceeds the nature and the faculties of man, Divine grace, the other exterior principle of man's morally good actions, is discussed after the law.因为道德的设想是由他作为神灵，有道德，其中超过性质和院系的人，神的恩典，其他外表的原则，人的道德上的良好行动，是讨论后，法律之上。 In the exordium to Q. xc, St. Thomas states his division briefly as follows: "The exterior principle which moves us to good actions is God; He instructs us by His law and aids us with His grace.在exordium要问：越野，圣托马斯国师简略如下： "外表的原则，动作美，以良好的行动是上帝，他教导我们，由他的律师和艾滋病，我们与他的恩典。
Hence we shall speak first of the law, secondly of grace.因此，我们应首先发言，该法的制定，其次是慈悲的。 "
The following volume is wholly devoted to the special questions, in the order given by St. Thomas in the prologue: "After a cursory glance at the virtues, vices, and the moral principles in general, it is incumbent on us to consider the various points in detail. Moral discussions, if satisfied with generalities, are of little value, because actions touch particular, individual things. When there is question of morals, we may consider individual actions in two ways: one, by examining the matter, ie, by discussing the different virtues and vices; another, by inquiring into the various avocations of individuals and their states of life."以下货量是完全致力于特殊问题，在给予的命令圣托马斯在开场白说： "经过粗略地看一眼，在品德，邪恶，和道德原则，在总体上，我们有责任考虑各种问题的细节。道义上的讨论中，如果满足于一般性的，是没有什么价值的，因为接触的行动，特别是个人的事情，当有问题，有道德，有文化，我们可以考虑单独行动，在两方面：一，通过审查的事，即通过讨论不同的优点和缺点，另外，通过探讨各种avocations的个人和他们的国家的生活" 。 St. Thomas then goes on to discuss the whole range of moral theology from both these standpoints.圣托马斯随后讨论了整个一系列的道德神学，从这两立场。 First, he closely scrutinizes the various virtues, keeping in view the Divine aids, and the sins and vices opposed to the respective virtues.首先，他密切合作，负责审查各美德，同时考虑到神的艾滋病，以及捷联惯导系统和虎钳反对把各自的美德。 He examines first the three Divine virtues which are wholly supernatural and embrace the vast field of charity and its actual practice; then he passes to the cardinal virtues with their auxiliary and allied virtues.他第一次审查三个神圣的美德，这是完全有神灵，并拥抱广阔领域的慈善机构和其实际做法，然后他便以枢机美德与辅警及专职美德。 The volume concludes with a discussion of the particular states of life in the Church of God, including those which suppose an extraordinary, Divine guidance.体积最后讨论的，特别是国家的生命，在神的教会，其中包括那些假设是一个不平凡的，神圣的指导。 This last part, therefore, discusses subjects which specifically belong to mystical or ascetical theology, such as prophecy and extraordinary modes of prayer, but above all the active and the contemplative life, Christian perfection, and the religious state in the Church.这最后一部分，因此，讨论的事项，是专属于神秘或ascetical神学，如预言和非凡的方式祈祷，但上述所有的活跃和contemplative生活中，基督教的完善，以及宗教的国家，在教会。 The contents of a modern work on moral theology, as, for instance, that of Slater (London, 1909), are: Human acts, conscience, law, sin, the virtues of faith, hope, charity; the precepts of the Decalogue, including a special treatise on justice; the commandments of the Church; duties attached to particular states or offices; the sacraments, in so far as their administration and reception are a means of moral reform and rectitude; ecclesiastical laws and penalties, only in so far as they affect conscience; these laws forming properly the subject-matter of canon law, in so far as they govern and regulate the Church as an organization, Its membership, ministry, the relations between hierarchy, clergy, religious orders, laity, or of spiritual and temporal authority.内容，一个现代的工作，对道德神学，因为，举例来说，即是斯莱特（伦敦， 1909年） ，分别是：人类的行为，良心，法律，善，美德的信仰，希望，慈善机构;戒律的十诫其中包括一个特殊伤寒论正义;诫命的教会;职责，重视特定国家或地区办事处;圣礼，无论如何，就其管理和接待，是一种手段，德育改革和正直;教会法规和罚则，只有这样远因为它们影响到的良心，这些法律形成正确的标的事项的教会法，在目前为止，因为他们执政和规范教会作为一个组织，其成员，部，关系层次，神职人员，宗教命令，俗人，或精神文明和颞权威。
One circumstance must not be overlooked.其中一个情节是不可忽视的。 Moral theology considers free human actions only in their relation to the supreme order, and to the last and highest end, not in their relation to the proximate ends which man may and must pursue, as for instance political, social, economical.道德神学认为自由人的行动，只有在他们的关系向最高法院秩序，到最后和最高端，而不是在其与近因完这名男子可能和必须搞，因为比如政治，社会，经济效益。 Economics, politics, social science are separate fields of science, not subdivisions of moral science.经济学，政治学，社会科学，是独立的科学领域，而不是下属的道德科学。 Nevertheless, these special sciences must also be guided by morals, and must subordinate their specific principles to those of moral theology, at least so far as not to clash with the latter.不过，这些特殊科学也必须遵循职业道德，而且必须服从他们的具体原则，对那些道德神学，至少到目前为止，为了不冲突，与后者。 Man is one being, and all his actions must finally lead him to his last and highest end.男子是其中之一，他的一切行为必须最终导致他在他最后一次和最高目的。 Therefore, various proximate ends must not turn him from this end, but must be made subservient to it and its attainment.因此，各近因完绝不能把他从这个目的，而必须是从属于它和它的实现。 Hence moral theology surveys all the individual relations of man and passes judgment on political, economical, social questions, not with regard to their bearings on politics and economy, but with regard to their influence upon a moral life.因此，道德神学调查所有个人关系的男子，并通过判断，对政治，经济，社会问题，而不是对于他们的轴承上的政治和经济体制，但对于他们的影响力后，在道义上的生命。 This is also the reason why there is hardly another science that touches other spheres so closely as does moral theology, and why its sphere is more extensive than that of any other.这也是为什么有难的另一个科学触及其他领域的紧密合作，以便作为是否道德神学，以及为何在其职权范围较广泛，比任何其他。 This is true inasmuch as moral theology has the eminently practical scope of instructing and forming spiritual directors and confessors, who must be familiar with human conditions in their relation to the moral law, and advise persons in every state and situation.这才是真正的，因为道德神学具有非常实用的范围，具体指导，并形成精神文明董事及师，他们必须熟悉与人文条件，在其涉及到道德律，并告知人在每一个国家和国情。
The manner in which moral theology treats its subject-matter, must be, as in theology generally, chiefly positive, that is, drawing from Revelation and theological sources.以何种方式在伦理神学视自己的主题事项，要，因为在神学普遍，主要是正面的，这就是借鉴和启示神学来源。 Starting from this positive foundation, reason also comes into play quite extensively, especially since the whole subject-matter of natural ethics has been raised to the level of supernatural morals.从这一积极的基础，因此也发挥相当广泛，特别是由于整个标的事项的自然伦理已提高到一级超自然道德。 It is true reason must be illumined by supernatural faith, but when illumined its duty is to explain, prove, and defend most of the principles of moral theology.这是真正的原因，必须照亮了超自然的信仰，但是，当灯光照亮自己的责任就是要解释，证明，并维护大多数原则的道德神学。 From what has been said it is manifest that the chief source of moral theology is Sacred Scripture and Tradition together with the teachings of the Church.从已表示，它体现了行政的来源道德神学是神圣的经文和传统，愿与教义的教会。 however, the following points must be observed regarding the Old Testament.但是，以下几点必须得到遵守，就旧约。 Not all precepts contained in it are universally valid, as many belong to the ritual and special law of the Jews.并非所有戒律载，它是普遍有效的，因为有很多属于祭祀和特别法的犹太人。 These statutes never obliged the non-Jewish world and have simply been abrogated by the New Covenant, so that now the ritual observances proper are illicit.这些法规没有规定非犹太世界，并简单地被废除，由新的盟约，所以现在祭祀纪念活动妥善是非法的。 The Decalogue, however, with the sole change in the law enjoining the celebration of the Sabbath, has passed Into the New Covenant a positive Divine confirmation of the natural law, and now constitutes the principal subject matter of Christian morality.十诫，不过，唯一的变化，在依法责令庆祝安息日，通过成为新的盟约积极神圣确认的自然法则，而现在构成主要题材的基督教道德。 Moreover, we must remember that the Old Covenant did not stand on the high moral level to which Christ elevated the New Covenant.此外，我们必须记住，旧盟约不是站在高道德水平，以基督架空新的盟约。 Jesus Himself mentions things which were permitted to the Jews "on account of the hardness of their hearts", but against which He applied again the law at first imposed by God.耶稣提到自己的事，允许犹太人" ，对户口的硬度，他们的心" ，但对其中他申请再次把法律当作第一所施加的上帝。 Hence, not everything that was tolerated in the Old Testament and its writings, is tolerated now; on the contrary, many of the usages approved and established there would be counter to Christian perfection as counselled by Christ.因此，并不是一切，这是不能容忍的，在旧约圣经和它的著作，是不能容忍的，现在反过来说，很多有关的用法批准，并在那里建立会造成反基督教的完善作为辅导基督。 With these limitations the writings of the Old Testament are sources of moral theology, containing examples of and exhortations to heroic virtues, from which the Christian moralist, following in the footsteps of Christ and His Apostles, may well draw superb models of sanctity.随着这些限制的著述旧约是经济来源的道德神学，含实例和嘱托，向英雄的美德，从这些基督教道德的，在以下的脚步，基督和他的门徒，很可能得出高超的模型神圣不可侵犯。
Apart from Sacred Scripture, the Church recognizes also Tradition as a source of revealed truths, and hence of Christian morals.除了圣经，教会又认识到传统的一个来源揭示真理，因此基督教道德。 It has assumed a concrete shape chiefly in the writings of the Fathers.它已经摆出了具体形态，主要是在写作的父亲。 Furthermore, the decisions of the Church must be regarded as a source, since they are based on the Bible and Tradition, they are the proximate source of moral theology, because they contain the final judgment about the meaning of Sacred Scripture as well as the teachings of the Fathers.此外，该决定的，教会必须被视为一个来源，因为它们是基于圣经和传统，他们是近因来源的道德神学，因为它们含有的最后判断的含义神圣经文以及遗训的父亲。 These include the long list of condemned propositions, which must be considered as danger signals along the boundary between lawful and illicit, not only when the condemnation has been pronounced by virtue of the highest Apostolic authority, but also when the congregation instituted by the pope has issued a general, doctrinal decision in questions bearing on morals.这些措施包括一长串的谴责主张，它必须被视为危险信号沿边界之间的合法和非法，而不是只有当谴责已被宣判凭借最高的使徒权威，而且还当众所教宗签发一般的，理论性决定的问题，事关风化。 What Pius IX wrote concerning the meetings of scholars in Munich in the year 1863 may also be applied here: "Since there is question of that subjection which binds all Catholics in conscience who desire to advance the interests of the Church by devoting themselves to the speculative sciences; let the members of this assembly recall that it is not sufficient for Catholic scholars to accept and esteem the above-mentioned dogmas, but that they are also obliged to submit to the decisions of the papal congregations as well as to those teachings which are, by the constant and universal consent of Catholics, so held as theological truths and certain conclusions that the opposite opinion even when not heretical, still deserves some theological censure."什么比约九写的关于会议的学者在慕尼黑，在1863年一年，可同时适用于此间说： "既然有疑问的隶属约束所有天主教徒良心的人的愿望，以推动教会的利益由投身投机科学，让大家这次大会的回顾，这是不足够的天主教学者接受和推崇上面提到的教条，但他们也有责任向决策的教皇教会以及那些教诲，这是，由恒和普遍同意的天主教徒，所以举行神学真理和个别结论相反的意见，即使不是异端，但仍是值得一些神学责难" 。 If this is true of the dogmatic doctrines in the strict sense of the word, we might say that it is still more true of moral questions, because for them not only absolute and infallibility certain, but also morally certain decisions must be accounted as obligatory norms.如果这是事实的教条式的理论，在严格意义上的字，我们可以说，它仍是比较真实的道德问题，因为他们不仅是绝对和infallibility一定的，而且在道义上的某些决定必须作个交代，因为强制规范。
The words of Pius IX just quoted, point to another source of theological doctrines, and hence of morals, viz., the universal teachings of the Catholic schools.话比约九刚才所引述的，指向另一名消息人士的神学教义，因此，对道德的，即，普遍教义的天主教会学校。 For these are the channels by which the Catholic doctrines on faith and morals must be transmitted without error, and which have consequently the nature of a source.因为这些都是渠道，其中天主教的教义信仰和道德的，必须予以转发，没有错误，并已因此性质的一个来源。 From the unanimous doctrine of the Catholic schools follows naturally the conviction of the universal Church.从一致学说的天主教会学校如下自然的信念，普世教会。 But since it is a dogmatic principle that the whole Church cannot err in matters of faith and morals, the consent of the various Catholic schools must offer the guarantee of infallibility in these questions.但由于它是一种教条式的原则，即整个教会不能失之于事项的信仰和道德，征得各天主教会学校必须提供担保infallibility在这些问题。
Moral theology, to be complete in every respect, must accomplish in moral questions what dogmatic theology does in questions pertaining to dogma.道德神学，以完成在每一方面所要完成的道德问题是什么教条式的神学，并在问题，涉及的教条。 The latter has to explain clearly the truths of faith and prove them to be such; it must also, as far as possible, show their accordance with reason, defend them against objections, trace their connection with other truths, and, by means of theological argumentation, deduce further truths.后者已清楚解释真理的信念，并证明他们是这样，它也必须尽量显示其根据，因此，捍卫它们对反对意见，追查他们涉嫌与其他真理，又通过神学论证，推断出进一步的真理。 Moral theology must follow the same processive questions of morals.道德神学必须遵循同样的processive问题的道德。 -- It is evident that this cannot be done in all branches of moral theology in such a way as to exhaust the subject, except by a series of monographs. -可见，这是不可以这样做，在所有分支机构的道德神学以这样一种方式用尽，除非获得通过一系列的专着。 It would take volumes to sketch but the beauty and the harmony of God's dispositions, which transcend the natural law, but which God enacted in order to elevate man to a higher plane and to lead him to his supernatural end in a future life -- and yet all this is embraced in the subject of supernatural morals.它将采取卷，以素描，但美与和谐的上帝的处分权，超越自然法则，但上帝制定的，以提高人往高层次上，并导致他在他的超自然结束，在未来的生活中-然而，所有这一切，拥抱中，有关科目的超自然道德。 Nor is moral theology confined to the exposition of those duties and virtues which cannot be shirked if man wishes to attain his last end; it includes all virtues, even those which mark the height of Christian perfection, and their practice, not only in the ordinary degree, but also in the ascetical and mystical life.也不是道德神学限于该博览会的这些职责和美德不能推卸的，人类如果要达到自己的最终目的，它包括了所有的美德，甚至那些标志的高度，基督教完善，他们的做法，不仅是在普通程度，而且也表现在ascetical而神秘的生活。 Hence, it is entirely correct to designate asceticism and mysticism as parts of Christian moral theology, though ordinarily they are treated as distinct sciences.因此，它是完全正确的，指定禁欲主义和神秘主义部分基督教道德神学，虽然通常他们被视为独特的科学。
The task of the moral theologian is by no means completed when he has explained the questions indicated.任务的道德神学家绝不是完成时，他已解释的问题表示。 Moral theology, in more than one respect, is essentially a practical science.道德神学，在不止一个方面，在本质上是实践的科学。 Its instructions must extend to moral character, moral behaviour, the completion and issue of moral aspirations, so that it can offer a definite norm for the complex situations of human life.其指示必须扩大到品德，道德行为，完成并发行的道德诉求，所以它能够提供一个明确的规范，为复杂局面的人的生命。 For this purpose, it must examine the individual cases which arise and determine the limits and the gravity of the obligation in each.为此，必须研究个别情况出现，并确定限制和重力的有关义务。 Particularly those whose office and position in the Church demand the cultivation of theological science, and who are called to be the teachers and counsellors, must find in it a practical guide.尤其是那些办公室与地位，在教会的需求培养神学科学，而那些所谓的被老师和辅导员，必须找到它的实用指南。 As jurisprudence must enable the future judge and lawyer to administer justice in individual cases, so must moral theology enable the spiritual director or confessor to decide matters of conscience in varied cases of everyday life; to weigh the violations of the natural law in the balance of Divine justice; it must enable the spiritual guide to distinguish correctly and to advise others as to what is sin and what is not, what is counselled and what not, what is good and what is better; it must provide a scientific training for the shepherd of the flock, so that he can direct all to a life of duty and virtue, warn them against sin and danger, lead from good to better those who are endowed with necessary light and moral power, raise up and strengthen those who have fallen from the moral level.作为判例，必须使未来的法官及律师，掌管司法，在个别情况下，所以必须道德神学，使精神文明董事或忏悔，以决定事项的良心，在不同案件的日常生活;权衡违反自然法则，在平衡神的公义，它必须使精神为指导，以区分正确，并提醒其他人，以什么是罪恶，什么不是，什么是辅导，并没有什么，什么是好，什么是更好的，它必须提供一个科学训练牧羊人的羊群，使他可以直接向所有生命的责任和美德，警告他们不要单和危险，导致从友好走向更加那些赋有必要轻型和道德力量，提高和加强那些陨落道德水平。 Many of these tasks are assigned to the collateral science of pastoral theology; but this also treats a special part of the duties of moral theology, and falls, therefore, within the scope of moral theology in its widest sense.许多这些任务分配给抵押品科学的牧灵神学，但是这也待人的一个特殊部分的职责，道德神学，并跌伤，因此，在该范围内的道德神学，在其最广泛的意义。 The purely theoretical and speculative treatment of the moral questions must be supplemented by casuistry.纯粹的理论问题和投机性治疗的道德问题，必须辅以决疑。 Whether this should be done separately, that is, whether the subject matter should be taken casuistically before or after its theoretical treatment, or whether the method should be at the same time both theoretical and casuistical, is unimportant for the matter itself; the practical feasibility will decide this point, while for written works on moral theology the special aim of the author will determine it.这是否应做的事分开，也就是是否有此事应采取casuistically之前或之后，其理论处理，或是否办法应该是在同一时间，既有理论和casuistical ，不重要，对于事件本身;实践中的可行性将决定了这一点，而对于著作道德神学特别的目的，作者将决定它。 However, he who teaches or writes moral theology for the training of Catholic priests, would not do full justice to the end at which he must aim, if he did not unite the casuistical with the theoretical and speculative element.不过，他任教或写道德神学，为培养神职人员，不会做全职法官到去年底，在他的目标必须是，如果他不团结casuistical与理论和投机成份。 What has been said so far, sufficiently outlines the concept of moral theology in its widest sense.已经说了这么远，足以概括的概念，道德神学，在其最广泛的意义。 Our next task is to follow up its actual formation and development.我们的下一个任务就是要跟进，其实际的形成和发展。
Moral theology, correctly understood, means the science of supernaturally revealed morals.道德神学，正确理解，是指科学的supernaturally透露道德。 Hence, they cannot speak of moral theology who reject supernatural Revelation; the most they can do is to discourse on natural ethics.因此，他们不能发言的道德神学拒绝超自然的启示;最多，他们可以做的，是话语自然的道德。 But to distinguish between moral theology and ethics is sooner or later to admit a science of ethics without God and religion.但要区分道德神学与伦理，是迟早要承认的科学道德，没有上帝和宗教。 That this contains an essential contradiction, is plain to everyone who analyzes the ideas of moral rectitude and moral perversion, or the concept of an absolute duty which forces itself with unrelenting persistency on all who have attained the use of reason.这包含了一个基本的矛盾，是平原到每个人分析了思想道德，正直和道德的歪曲，或概念是一个绝对的责任，这本身力量与不懈的坚持性对所有的人都达到了使用的原因。 Without God, an absolute duty is inconceivable, because there is nobody to impose obligation.没有上帝，是一个绝对的责任，实在是不可思议，因为那里是没有人强加义务。 I cannot oblige myself, because I cannot be my own superior; still less can I oblige the whole human race, and yet I feel myself obliged to many things, and cannot but feel myself absolutely obliged as man, and hence cannot but regard all those who share human nature with me as obliged likewise.我不能强迫自己，因为我不能成为我自己的优势;仍有少我可以迫使整个人类，但我觉得自己有责任，很多事情，也不能不感到浑身绝对有责任人，因此不能不把所有那些谁分享人性与我有义务遵守同样的研究。 It is plain then that this obligation must proceed from a higher being who is superior to all men, not only to those who live at present, but to all who have been and will be, nay, in a certain sense even to those who are merely possible, This superior being is the Lord of all, God.这是平原，然后说，这个义务必须从更高的人，明显优于男性，这不仅是为了那些生活在现在，而是为了所有的人，而且还会继续，甚至在一定意义上，甚至那些只是可能的，这优越的是所有的人的主，上帝。 It is also plain that although this Supreme lawgiver can be known by natural reason, neither He nor His law can be sufficiently known without a revelation on His part.又是平原，虽然这个最高lawgiver可以被称为自然，因此，不论是他还是他法可充分众所周知，没有一个启示，对他的一部分。 Hence if is that moral theology, the study of this Divine law is actually cultivated only by those who faithfully cling to a Divine Revelation, and by the sects which sever their connection with the Church, only as long as they retain the belief in a supernatural Revelation through Jesus Christ.因此，如果是道德神学，研究这一神圣法则，其实是耕地只有那些忠实地抱守神的启示，以及因教派而断绝与教会中，只有只要他们保留信仰神灵启示透过耶稣基督。
Wherever Protestantism has thrown this belief overboard, there the study of moral theology as a science has suffered shipwreck.而新教已抛出这个信念离谱，有研究的伦理神学作为一门科学，受到了沉船。 Today it would be merely lost labour to look for an advancement of it on the part of a non-Catholic denomination.今天，将仅仅是失去劳动力，以寻找一个进步，这对一个组成部分，非天主教面额。 In the seventeenth and eighteenth centuries there were still men to be found who made an attempt at it.在十七世纪和十八世纪，目前尚有男子被发现并作了尝试。 JA Dorner states in Herzog, "Real-Encyklopädie", IV, 364 sqq.司法机构政务长dorner国赫尔佐克， "实时encyklopädie " ，第四， 364 sqq 。 (sv "Ethik"), that prominent Protestant writers upholding "theological morals" have grown very scarce since the eighteenth century. （ sv " ethik " ） ，即突出新教作家坚持"的神学思想道德修养"成长非常稀少，自十八世纪。 However, this is not quite correct.不过，这不是很正确的。 Of those who still cling to a positive Protestantism, we may name Martensen, who recently entered the lists with deep conviction for "Christian Ethics"; the same, though in his own peculiar manner, is done by Lemme in his "Christliche Ethik" (1905); both attribute to it a scope wider and objectively other than that of natural ethics.对那些仍然固守积极新教，我们可能会名称martensen ，他们最近才进入名单的深刻信念，为"基督教伦理" ;一样的，虽然在他自己特有的方式，是由lemme在他的" christliche ethik " （ 1905年） ;两种属性给它一个范围更广泛，客观地以外的自然伦理。 A few names from the seventeenth and eighteenth centuries may here suffice: Hugo Grotius (d. 1645), Pufendorf (d. 1694) and Christian Thomasius (d. 1728), all see the difference between theological and natural morals in that the former is also positive, ie Divinely revealed, but with the same subject matter as the latter.几个名字，从十七世纪和十八世纪，可在这里就够了：雨果格劳秀斯（四16时45分） ， pufendorf （四1694 ）和基督教thomasius （四1728 ） ，都看到了差距神学和自然风化，因为前者是也呈阳性，即神透露，但就同一主题事项，因为后者。 This last assertion could spring only from the Protestant view which has staked its all on the "fides fiducialis"; but it can hardly acknowledge a range of duties widened by Christ and Christianity.这最后断言，可春天，只有从新教的看法，其中有孤注一掷，其所有关于"惹人fiducialis " ，但同时它也难以承认有多项职务，拓宽基督和基督教。 Other writers of a "theologia moralis" based on this "fides fiducialis", are Buddeus, Chr.其他作家的" theologia莫拉利斯" ，在此基础上， "惹人fiducialis " ，是buddeus ，人权委员会。 A. Crusius, and Jerem.答：克鲁修斯，并耶雷姆。 Fr.神父。 Reuss. reuss 。 A logical result of Kantianism was the denial of the very possibility of moral theology, since Kant had made autonomous reason the only source of obligation.合乎逻辑的结果，康德哲学是否定的可能性非常的道德神学，因为康德曾自治县原因的唯一来源的义务。 On this point Dorner says (loc. cit.): "It is true that the autonomy and the autocracy of the moral being separates morals and religion"; he would have been nearer the mark, had he said: "they destroy all morals".在这一点上dorner说（ loc.引文）说： "这是事实的自主性和专制的道德被割裂道德与宗教" ，他会一直在临近的标志，他说： "他们摧毁一切道德" 。 Generally speaking the modern Liberal Protestants hardly know any other than autonomous morals; even when they do speak of "religious" morals, they find its last explanation in man, religion, and God or Divine Revelation being taken in their Modernistic sense, that is subjective notions of whose objective value we have no knowledge and no certainty.一般来说，现代自由新教徒几乎不知道任何其他比自治县道德标准，甚至当他们讲的"宗教" ，有道德，有文化，他们发现其上的解释，在男子观，宗教观，上帝或神的启示正在采取在其现代意义上说，这是主观的的概念，其目标价值，我们没有知识，并没有确实的答案。
This being the case, there remains only one question to be discussed: What has been the actual development and method of moral theology in the Church?在这种情况下，存在着只有一个问题要讨论：什么一直是实际的发展与方法的道德神学在教会里？ and here we must first of all remember that the Church is not an educational institution or a school for the advancement of the sciences.在这里，我们首先必须都记得教会是不是一个教育机构或学校，为提高科学。 True, she esteems and promotes the sciences, especially theology, and scientific schools are founded by her; but this is not her only, or even her chief task.诚然，她推崇，并促进科学，尤其是神学和科学，学校成立了由她的，不过这是不是她的唯一，甚至她的首要任务。 She is the authoritative institution, founded by Christ for the salvation of mankind; she speaks with power and authority to the whole human race, to all nations, to all classes of society, to every age, communicates to them the doctrine of salvation unadulterated and.她是有权威的机构，成立由基督为救赎人类，她说话的权力和权威，给全人类，使所有国家，所有类别的社会，每一个时代，沟通，向他们学说的救赎十足，并。 offers them her aids.为他们提供了她的艾滋病。 It is her mission to urge upon educated and uneducated persons alike the acceptance of truth, without regard to its scientific study and establishment.这是她的使命，促使经受过教育和未受过教育者都接受的真理，而不考虑其科学的研究和编制。 After this has been accepted on faith, she also promotes and urges, according to times and circumstances, the scientific investigation of the truth, but she retains supervision over it and stands above all scientific aspirations and labours. As a result, we see the subject matter of moral theology, though laid down and positively communicated by the Church, treated differently by ecclesiastical writers according to the requirements of times and circumstances.
In the first years of the early Church, when the Divine seed, nourished by the blood of the martyrs, was seen to sprout in spite of the chilling frosts of persecution, when, to the amazement of the hostile world, it grew into a mighty tree of heavenly plantation, there was hardly leisure for the scientific study of Christian doctrine.在头几年的初期教会，当神圣的种子，营养血的烈士，被视为萌芽尽管出现了令人心寒的霜冻的迫害时，向惊异的敌对世界，它长成威武树天朝种植，因此很难对休闲科学的研究基督教的教义。 Hence morals were at first treated in a popular, parenetic form.因此，道德的人在第一次治疗中的热门， parenetic形式。 Throughout the Patristic period, hardly any other method for moral questions was in vogue, though this method might consist now in a concise exposition, now in a more detailed discussion of individual virtues and duties.整个教父时期，几乎没有任何其他方法，为道德问题是盛行，虽然这种方法可能构成正处在一个简明的论述，现在在一个更详细的讨论，个人品德和职责。 One of the earliest works of Christian tradition, if not the earliest after the Sacred Scripture, the "Didache" or "Teaching of the Apostles", is chiefly of a moral-theological nature.其中，最早的作品，基督教传统，如果不是最早之后，神圣的经文， " didache "或"教学的使徒" ，主要是一个有道德的神学性质。 It Is hardly more than a code of laws an enlarged decalogue, to which are added the principal duties arising from the Divine institution of the means of salvation and from the Apostolic institutions of a common worship -- in this respect valuable for dogmatic theology in its narrow sense.这是很难超过的法典扩大了十诫，这是补充的主要职责所带来的神圣机构的手段救亡和从使徒机构的一个共同的崇拜-在这方面的宝贵教条式的神学，在其狭义的。 The "Pastor" of Hermas, composed a little later, is of a moral character, that is, it contains an ascetical exhortation to Christian morality and to serious penance if one should have relapsed into sin. "牧师"的hermas组成，有点迟，是一个品德高尚，那是它包含了一个ascetical嘱咐，以基督教道德，并认真忏悔，如果人不应对此有复发成单。
There exists a long series of occasional writings bearing on moral theology, from the first period of the Christian era; their purpose was either to recommend a certain virtue, or to exhort the faithful in general for certain times and circumstances.存在着一个长长的一系列偶然的著作，事关道德神学，从第一期的基督教时代气息，他们的目的就是要推荐某美德，还是为了告诫信徒一般为某些时候和情况。 Thus, from Tertullian (d. about 240) we have: "De spectaculis", "De idololatria", "De corona militis", "De patientia", "De oratione", "De poenitentia", "Ad uxorem", not to take into consideration the works which he wrote after his defection to Montanism and which are indeed of interest for the history of Christian morals, but cannot serve as guides in it.因此，从戴尔都良（四约240 ） ，我们说： "德spectaculis " ， "德idololatria " ， "德电晕militis " ， "德忍耐" ， "德oratione " ， "德poenitentia " ， "专案uxorem " ，而不是考虑到工程，其中他写道：经过他的叛逃montanism ，哪些是确实的利益，为历史上的基督教道德，但不能充当导游。 Of Origen (d. 254) we still possess two minor works which bear on our question, viz., "Demartyrio", parenetic in character, and "De oratione", moral and dogmatic in content; the latter meets the objections which are advanced or rather reiterated even today against the efficacy of prayer.的渊源（四254 ） ，我们仍然有两个小型工程，对我们的问题，即， " demartyrio " ， parenetic性，而且"德oratione " ，道德和教条式的，在内容;后者会见了反对意见，这是先进或者更确切地说，重申即使在今天，对功效的祷告。 Occasional writings and monographs are offered to us in the precious works of St. Cyprian (d. 258); among the former must be numbered: "De mortalitate" and "De martyrio", in a certain sense also "De lapsis", though it bears rather a disciplinary and judicial character; to the latter class belong: "De habitu virginum", "De oratione", "De opere et eleemosynis", "De bono patientiæ", and "De zelo et livore".偶尔的著作和论文是提供给我们的珍贵作品的圣塞浦路斯（四258 ） ，其中前者必须编号为： "德mortalitate "和"去martyrio " ，在一定意义上也是"德lapsis " ，虽然它熊，而不是一个纪律和司法的性质;向后者属于工人阶级说： "德habitu virginum " ， "德oratione " ， "德opere等eleemosynis " ， "德博诺patientiæ " ， "德非常等livore " 。 A clearer title to be classed among moral-theological books seems to belong to an earlier work, the "Pædagogus" of Clement of Alexandria (d. about 217).清晰的所有权被归类其中有道德神学书籍，似乎都属于较早的工作， " pædagogus "克莱门特亚历山大（四约217 ） 。 It is a detailed account of a genuine Christian's daily life, in which ordinary and everyday actions are measured by the standard of supernatural morality.这是一个详细的交代一个真正的基督徒的日常生活中，其中普通和日常行动，是衡量的标准，超自然的道德观。 The same author touches upon Christian morals also in his other works, particularly in the "Stromata"; but this work is principally written from the apologetic standpoint, since it was intended to vindicate the entire Christian doctrine, both faith and morals, against pagan and Jewish philosophies.同一作者触及基督教道德又在他的其他作品，尤其是在"基质" ，但这项工作，主要是从书面致歉的立场，因为它的用意是维护整个基督教教义，无论是信仰和道德的，对异教徒和犹太哲学。 In subsequent years, when the persecutions ceased, and patristic literature began to flourish, we find not only exegetical writings and apologies written to defend Christian doctrine against various heresies, but also numerous moral-theological works, principally sermons, homilies, and monographs.在随后的几年中，当迫害停止，并教父文学开始蓬勃发展，我们发现不仅训诂著作，并书面道歉，以维护基督教教义反对各种异端邪说的，但也有许多道德的神学思想建设工程，主要是布道，颂歌，并专着。 First of these are the orations of St. Gregory of Nazianzus (d. 391), of St. Gregory of Nyssa (d. 395), of St. John Chrysostom (d. 406), of St. Augustine (d. 430), and above all the "Catecheses" of St. Cyril of Jerusalem (d. 386).首先，这些都是演说辞圣格雷戈里的nazianzus （四391 ） ，圣格雷戈里的nyssa （四395 ） ，圣若望金口（四406 ） ，圣奥古斯丁（四430 ） ，上述所有" catecheses "圣西里尔耶路撒冷（四386 ） 。 Of St. John Chrysostom we have "De sacerdotio"; of St. Augustine, "Confessiones", "Soliloquia", "De cathechizandis rudibus", "De patientia", "De continentia", "De bono coniugali", "De adulterinis coniugiis", "De sancta virginitate", "De bono viduitatis", "De mendacio", "De cura pro mortuis gerenda", so that the titles alone suffice to give an intimation of the wealth of subjects discussed with no less unction than originality and depth of thought.圣约翰金口我们有"德sacerdotio " ;的圣奥古斯丁， " confessiones " ， " soliloquia " ， "德cathechizandis rudibus " ， "德忍耐" ， "德continentia " ， "德博诺coniugali " ， "德adulterinis coniugiis " ， "德sancta virginitate " ， "德博诺viduitatis " ， "德mendacio " ， "德cura亲mortuis盖伦道" ，使标题，足以给一个暗示的财富讨论的课题与不低于unction比创意和深度的思考。 A separate treatment of the supernatural morality of Christians was attempted by St. Ambrose (d. 397) in his books "De officiis", a work which, imitating Cicero's "De officiis", forms a Christian counterpart of the pagan's purely natural discussions.另一项治疗超自然道德的基督徒是企图由圣刘汉铨（四397 ） ，在他的书"德officiis " ，这是一个工作，其中，模仿西塞罗的"时点officiis " ，形成了一个基督教对应的异教的纯粹自然的讨论。 A work of an entirely different stamp and of larger proportions is the "Expositio in Job, seu moralium lib. XXV", of Gregory the Great (d. 604).一项工作的一个完全不同的邮票和较大的比重，是" expositio在工作，请输入您的moralium锂离子电池。二十五" ，格里高利大（四604 ） 。 It is not a systematic arrangement of the various Christian duties, but a collection of moral instructions and exhortations based on the Book of Job; Alzog (Handbuch der Patrologie, 92) calls it a "fairly complete repertory of morals".这不是一个有系统的安排，各基督教的职责，而是一个集道德指示和嘱托，根据这本书的工作;阿尔措格（ handbuch明镜patrologie ， 92 ）称为"相当完备汇编道德的" 。 More systematic is his work "De cura pastorali" which was intended primarily for the pastor and which is considered even today a classical work in pastoral theology.更系统化，是他的作品"德cura pastorali " ，其中的用意，主要是为牧师，并认为这是即使在今天，一个古典的工作，在牧灵神学。
Having broadly outlined the general progress of moral theology during the Patristic era proper, we must supplement it by detailing the development of a very special branch of moral theology and its practical application.具有广泛勾勒总进度的道德神学在教父时代正确，我们一定要补充，它详细说明了发展的一个非常特殊的分支道德神学和其实际应用。 For moral theology must necessarily assume a peculiar form when its purpose is restricted to the administration of the Sacrament of Penance.为道德神学必须承担一种特殊形式的时候，它的目的是要限制政府的圣事的忏悔。 The chief result to be attained was a clear notion of the various sins and their species, of their relative grievousness and importance, and of the penance to be imposed for them.行政结果，要达到的是一个清楚的概念，各种罪孽和他们的物种，其相对grievousness性和重要性，以及该忏悔，以强加给他们。 In order to ensure uniform procedure, it was necessary for ecclesiastical superiors to lay down more detailed directions; this they did either of their own accord or in answer to inquiries.为了确保统一程序，有必要为教会上级放下更详细的指示;他们这样做，或者他们自己的协议，或在回答询问。 Writings of this kind are the pastoral or canonical letters of St. Cyprian, St. Peter of Alexandria, St. Basil of Cappadocia, and St. Gregory of Nyssa; the decretals and synodal letters of a number of popes, as Siricius, Innocent, Celestine, Leo I, etc.; canons of several oecumenical councils.写作这种有牧区或典型信访圣塞浦路斯，圣彼得的亚历山德里亚，圣罗勒的Cappadocia的，而圣格雷戈里的nyssa ; decretals和主教的信件了一些教皇，因为西里修，无辜的，天青石，古巨基，我等;大炮的几oecumenical议会。 These decrees were collected at an early date and used by the bishops and priests as a norm in distinguishing sins and in imposing ecclesiastical penance for them.这些法令收集早日和使用的主教和司铎为准则在区分罪过和在施加教会忏悔给他们。
The ascendancy of the so-called "penitential books" dated from the seventh century, when a change took place in the practice of ecclesiastical penance.占支配地位的那些所谓" penitential书" ，可追溯到公元7世纪，当变化发生在实践中教会忏悔。 Till then it had been a time-honoured law in the Church that the three capital crimes: apostasy, murder, and adultery, were to be atoned for by an accurately determined penance, which was public at least for public sins.直到那一直是行之有效的法律，在教堂，这三个资本罪：叛教，谋杀和通奸，被有血气的，由一个准确确定忏悔，这是市民，至少在公众的罪孽。 This atonement, which consisted chiefly in severe fasts and public, humiliating practices, was accompanied by various religious ceremonies under the strict supervision of the Church; it included four distinct stations or classes of penitents and at times lasted from fifteen to twenty years.这赎罪，其中主要是在严峻的斋戒和公众，侮辱性的做法，是伴随着各种宗教仪式的严格监督下进行的教堂，它包括四个显着车站或班级的penitents而且有时长达十五年至二十年。 At an early period, however, the capital sins mentioned above were divided into sections, according as the circumstances were either aggravating or attenuating;, and a correspondingly longer or shorter period of penance was set down for them.在较早的时期，但是，资本的罪孽上述分成部分，依据的情况下被加刑或衰减; ，以及相应较长或较短时期的忏悔是订下给他们。 When in the course of centuries, entire nations, uncivilized and dominated by fierce passions, were received into the bosom of the Church, and when, as a result, heinous crimes began to multiply, many offences, akin to those mentioned above, were included among sins which were subject to canonical penances, while for others, especially for secret sins, the priest determined the penance, its duration and mode, by the canons.当在执行过程中的几个世纪，整个国家，不文明和主导激烈的激情，共收到入胸怀的教会，以及何时，因此，犯下的滔天罪行开始以倍数计，很多罪行，类似上面提到的那些被纳入其中捷联惯导系统，其中受典型penances ，而对于其他人，尤其是为秘密罪，神父决定了忏悔，它的期限和方式，由大炮。 The seventh century brought with It a relaxation, not indeed in canonical penance, but in the ecclesiastical control; on the other hand, there was an increase in the number of crimes which demanded a fixed penance if discipline was to be maintained; besides, many hereditary rights of a particular nature, which had led to a certain mitigation of the universal norm of penance, had to be taken into consideration; substitutes and so-called redemptiones, which consisted in pecuniary donations to the poor or to public utilities, gradually gained entrance and vogue; all this necessitated the drawing up of comprehensive lists of the various crimes and of the penances to be imposed for them, so that a certain uniformity among confessors might be reached as to the treatment of penitents and the administration of the sacraments.公元7世纪带来了一个放松，不确实，在典型忏悔，但在教会的控制;另一方面，有一种上升的罪案数字，其中要求一个固定的忏悔，如果纪律，是坚持下去，此外，还有不少世袭权利的一个特殊性质，这导致了一定的缓解的普遍规范的忏悔，不得不加以考虑;代用品和所谓redemptiones ，其中包括在金钱捐赠给穷人或公共事业，逐步得到入口处和Vogue ;这一切都需要制订全面的名单，种种罪行和对penances被强加他们，让某一个一致性confessors可能达成以治疗penitents和政府的圣礼。
There appeared a number of "penitential books" Some of them, bearing the sanction of the Church, closely followed the ancient canonical decrees of the popes and the councils, and the approved statutes of St. Basil, St. Gregory of Nyssa, and others; others were merely private works, which, recommended by the renown of their authors, found a wide circulation, others again went too far in their decisions and hence constrained ecclesiastical superiors either to reprehend or condemn them.出现了一批" penitential书" ，他们中的一些人，同时制裁的教会，紧随其后的古代典型法令的教皇和议会，并批准了章程，圣罗勒，圣格雷戈里的nyssa ，和其他人但其他人只是私人工程，其中，建议由负盛名的作家，他们找到了一种广泛流通，别人又走得太远，在他们的决定，从而制约了教会的上司要么reprehend或谴责他们。 A more detailed account of these works will be found in another article.更详细的这些作品会被发现在另一篇文章。
These books were not written for a scientific, but for a practical juridical purpose.这两本书都是不写一个科学，但对于实际的法律目的。 Nor do they mark an advance in the science of moral theology, but rather a standing-still, nay, even a decadence.它们也不标志着一个走在科学的道德神学，而是一个常设的-但不仅如此，甚至颓废。 Those centuries of migrations, of social and political upheavals, offered a soil little adapted for a successful cultivation of the sciences, and though in the ninth century a fresh attempt was made to raise scientific studies to a higher level, still the work of the subsequent centuries consisted rather in collecting and renewing treasures of former centuries than in adding to them.那些几百年的迁移，社会和政治动乱，提供了土壤不大适应，为一个成功栽培的科学，虽然在第九世纪的一个新尝试，以提高科学的研究提升到更高水平，还是工作，随后百年构成，而不是在收集和自强不息的珍宝百年前相比，增加了他们。 This is true of moral-theological questions, no less than of other scientific branches.这才是真正的道德神学问题，不低于其他科学分支。 From this stagnation theology in general and moral theology in particular rose again to new life towards the end of the twelfth and the beginning of the thirteenth century.从这种停滞神学一般道德神学，尤其是再次上升，以新的生命在接近年底的第十二次，并开始13世纪。 A new current of healthy development was noticeable in moral theology and that in two directions: one in the new strength infused into the practice of the confessors, the other in renewed vigour given to the speculative portion.一种新的电流的健康发展有着明显的，在伦理神学，并在两个方向：一是在新的力量，注入到实践中的师，另一次在新的活力给投机的一部分。 With the gradual dying out of the public penances, the "penitential books" lost their importance more and more.随着逐渐消亡的市民penances ， " penitential书" ，失去了其重要性，越来越多的。 The confessors grew less concerned about the exact measure of penances than about the essential object of the sacrament, which is the reconciliation of the sinner with God.该confessors增长较少关心精确衡量penances比约基本对象的圣餐，这是和解的千古罪人与上帝。 Besides, the "penitential books" were by far too defective for teaching confessors how to judge about the various sins, their consequences and remedies.此外， " penitential书" ，分别由远太缺陷，为教学confessors如何判断对各捷联惯导系统，其后果和补救措施。 In order to meet this need, St. Raymond of Peñafort wrote towards the year 1235 the "Summa de poenitentia et matrimonio".为了满足这一需要，圣雷蒙德peñafort写道，对1235年的"总结德poenitentia等matrimonio " 。 Like his famous collection of decretals, it is a repertory of canons on various matters, ie important passages from the Fathers, councils, and papal decisions.像著名的收集decretals ，这是一个汇编炮，就各项事宜，即重要通道，从父亲，议会，和罗马教皇的决定。 More immediately adapted for actual use was the "Summa de casibus conscientiæ", which was written about 1317 by an unknown member of the Order of St. Francis at Asti in Upper Italy, and which is, therefore, known as "Summa Astensana" or "Summa Astensis".更立即适应实际使用的是"总结德casibus conscientiæ " ，这是写1317年，由一个不知名的成员之一，为了圣弗朗西斯在Asti的上意，其中，因此，被称为"总结astensana "或"总结astensis " 。 Its eight books cover the whole subject matter of moral theology and the canonical decrees, both indispensable for the pastor and confessor: Book I, the Divine commandments; II, virtues and vices; III, contracts and wills; IV-VI, sacraments, except matrimony; VII, ecclesiastical censures; VIII, matrimony.其八个书籍包括整个主题的道德神学和典型的法令，无论是必不可少的牧师和忏悔：书，我社，神圣戒律;二，美德和虎钳;三，合同和遗嘱;四-六，圣礼，除了婚姻;第七，教会责难;八，婚姻关系。 The fourteenth and fifteenth centuries produced a number of similar summoe for confessors; all of them, however, discarded the arrangement in books and chapters, and adopted the alphabetical order.第十四和第十五个世纪产生了一些类似的summoe为confessors ;所有这些人，但是，被丢弃的安排，在书本上和章节，并通过字母顺序排列。 Their value is, of course, widely different.他们的价值，当然各有不同。 The following are the most important and most popular among them: The "Summa confessorum" of the Dominican Johannes of Freiburg (d. 1314) which was published a few years previous to the "Summa Astensis"; its high reputation and wide circulation was due to its revision by another member of the Dominican Order, Bartholomæus of Pisa (d. 1347) who arranged it alphabetically and supplemented its canonical parts; it is commonly known as the "Summa Pisana".以下是最重要和最流行的，其中： "总结confessorum "多米尼加约翰内斯的弗赖堡（四1314 ） ，这是出版了一本几年前，以"总结astensis " ;其较高的声誉和广泛的流通，是由于其修改的另一名成员多米尼加秩序， bartholomæus的比萨（四1347 ） ，他们安排了它字母和补充，它的典型零件，它是俗称"总结比萨" 。 This work served as the foundation for the "Summa. angelica", a clear and concise treatise, composed about 1476 by the Franciscan Angelus Cerletus, called "Angelus a Clavasio" after his native city, Chiavasso.这项工作作为基础，为"总结。当归" ，这是一个清晰简洁的论文，组成约第1476由济三钟经cerletus ，所谓的"三钟经一clavasio "后，他的城市， chiavasso 。 Its great popularity is attested by the fact that it went through at least thirty-one editions from 1476 to 1520.其强大的人气，是核签事实，即它经历了至少31版，从1476年至1520年。 A like popularity was enjoyed by the "Summa casuum" of the Franciscan, JB Trovamala, which appeared a few years later (1484) and, after being revised by the author himself, in 1495, bore the title of "Summa rosella".类似的流行是由享有"总结casuum "的方济各，了JB特罗瓦马拉这一点似乎是几年后的（ 1484 ） ，并经过反复修改，由作者自己，在1495年，孔评为"总结鹦" 。 One of the last and most renowned of these summoe was probably the "Summa Silvestrina" of the Dominican Silvester Prierias (d. 1523), after which moral theology began to be treated in a different manner.其中最后也是最知名的这些summoe大概是"总结silvestrina "多米尼加西尔维斯特prierias （四1523 ） ，随后道德神学开始处理在一个不同的方式。 The summoe here mentioned, being exclusively written for the practical use of confessors, did not spurn the more elementary form; but they represented the results of a thorough, scientific study, which produced not only writings of this kind, but also other systematic works of a profound scholarship.该summoe这里提到的，完全写在实际使用师，没有唾弃，更初级形式，但他们所代表的结果，彻底的，科学的研究，生产，不仅著述这种的，但也有其他系统的工程一场深刻的奖学金。
The twelfth century witnessed a busy activity in speculative theology, which centered about the cathedral and monastic schools. 12世纪见证了一个繁忙的活动中的投机神学，其中约大教堂和寺院学校。 These produced men like Hugh and Richard of St. Victor, and especially Hugh's pupil, Peter the Lombard, called the Master of the Sentences, who flourished in the cathedral school of Paris towards the middle of the century, and whose "Libri sententiarum" served for several centuries as the standard text-book in theological lecture-halls.这些制作男性喜欢休和理查德圣胜利者，尤其是庞大的瞳孔，彼得大帝伦巴第，被称为大师的句子，谁兴盛，在大教堂学校的巴黎迈向21世纪中叶，它的"瑞士图书sententiarum "送达数百年来为标准文本的电子书在神学讲座-会堂。 In those days, however, when dangerous heresies against the fundamental dogmas and mysteries of the Christian faith began to appear, the moral part of the Christian doctrine received scant treatment; Peter the Lombard incidentally discusses a few moral questions, as eg, about sin, while speaking of creation and the original state of man, or more in particular, while treating of original sin.在那些日子，但是，当危险的异端邪说对基本教条和奥秘的基督教信仰开始出现，道德部分的基督教教义收到微弱的待遇;彼得大帝伦巴第顺便讨论了数个道德问题，比如，对单在谈到创作与原始状态的人，或者更多，特别是，尽管治疗的原罪。 Other questions, eg, about the freedom of our actions and the nature of human actions in general, are answered in the doctrine on Christ, where he discusses the knowledge and the will of Christ.其他问题，例如，对自由的，我们的行动和人的本质的行动，一般也回答了在学说的基督，在那里他讨论了知识与意志的基督。 Even the renowned commentator of the "Sentences", Alexander of Hales, O. Min., does not yet seriously enter into Christian morals.连著名评论员的"刑期" ，亚历山大的hales ，澳分钟，还没有认真地进入基督教道德。 The work of constructing moral theology as a speculative science was at last undertaken and completed by that great luminary of theology, St. Thomas of Aquin, to whose "Summa theologica" we referred above.建设工作的道德神学作为投机性科学，是在去年开展并完成了这一伟大luminary的神学，圣托马斯的阿坎，听谁的"总结theologica ： "我们所提及以上。 Aside from this masterpiece, of which the second part and portions of the third pertain to morals, there are several minor works extant which bear a moral and ascetical character; the last-named branch was cultivated with extraordinary skill by St. Bonaventure of the Franciscan Order, though he did not equal the systematic genius of St. Thomas.除了这一杰作，其中第二部分和部分的第三个涉及到道德，有文化，有几个小型工程现存负有道义和ascetical性格;最后命名为分行栽培与不平凡的技巧，由圣文德的方济各命令，但他并没有平等的系统性天才的圣托马斯。
This and the subsequent centuries produced a number of prominent theologians, some of whom contested various doctrines of Aquinas, as Duns Scotus and his adherents, while others followed in his footsteps and wrote commentaries on his works, as Ægidius Romanus and Capreolus.这与后来的几个世纪产生了许多知名的神学家，其中一些有争议的各种学说的阿奎那，作为duns scotus和他的信徒们，而另一些遵循他的足迹，并撰写评论文章对他的作品，作为ægidius romanus和capreolus 。 Nevertheless, purely moral-theological questions were rarely made the subject of controversy during this time; a new epoch in the method of moral theology did not dawn until after the Council of Trent.不过，纯粹是基于道德的神学问题，很少争论的主题，在这个时候，一个新的时代，在法的道德神学没有直到黎明后会遄。 However, there are two extremely fertile writers of the fifteenth century who not only exerted a powerful influence on the advancement of theology but raised the standard of practical life.然而，有两个非常肥沃作家的15世纪，他们不仅施加了强大的影响力，提高神学的，但提出的标准，现实生活中。 They are Dionysius the Carthusian and St. Antoninus, Bishop of Florence.他们是狄奥尼修斯的carthusian和圣antoninus ，主教佛罗伦斯。 The former is well known for his ascetical works, while the latter devoted himself to the practice of the confessional and the ordinary work of the pastor.前者是人所共知的，他ascetical工程，而后者则一直致力于实践的自白和普通工作的牧师。 His "Summa theologica" belongs specially to our subject.他的"总结theologica "属于专门为我们的课题。 It went through several editions, and A. Ballerini's revision of it, which appeared in 1740 at Florence, contains four folios.它经历了几个版本，并答巴勒里尼奇摩修改它，它出现在1740年在佛罗伦萨，包含了四个folios 。 The third volume treats chiefly of ecclesiastical law; it discusses at great length the legal position of the Church and its penal code.第三卷对待，主要是教会法，它讨论了很长时间的法律地位，教会和其刑法典。 A few chapters of the first volume are devoted to the psychological side of man and his actions.几章的首卷的篇幅来讨论心理方面的人与他的行动。 The remainder of the whole work is a commentary, from the purely moral standpoint, on the second part of St. Thomas's "Summa theologica", to which it constantly refers.在余下的整个工作是一项评论中，从纯道德的角度来说，对第二部分的圣托马斯的"总结theologica " ，因为它需要不断地指。 It is not a mere theoretical explanation, but is so replete with juridical and casuistical details that it may be called an inexhaustible fountain for manuals of casuistry.它不是一个纯粹的理论解释，但就是这么充满法人和casuistical细节，它可被称为取之不尽，用之不竭的喷泉，为手册的决疑。 How highly the practical wisdom of Antoninus was esteemed even during his lifetime is attested by the surname "Antoninus consiliorum", Antoninus of good counsel, given to him in the Roman Breviary.如何高度务实的智慧antoninus是尊敬的，甚至在他的一生中是核签由姓" antoninus consiliorum " ， antoninus的好律师，给他在罗马breviary 。
A new life was breathed into the Catholic Church by the Council of Trent.一个新的生命被吹了天主教，基督信仰教会理事会的遄达。 Reformation of morals gave a fresh impetus to theological science.改革的道德进行了新的动力，以神学的科学。 These had gradually fallen from the high level to which they had risen at the time of St. Thomas; the desire of solid advancement had frequently given place to seeking after clever argumentations on unimportant questions.这些已逐渐下降，从高层次，以它们上升的时候，圣托马斯;愿望的坚实进步了，经常给地方，以寻求后，聪明的论证上不重要的问题。 The sixteenth century witnessed a complete change. 16世纪见证了彻底的改变。 Even before the council convened, there were eminent scholars of a serious turn of mind as Thomas of Vio (usually called Cajetanus), Victoria, and the two Sotos, all men whose solid knowledge of theology proved of immense benefit to the Council itself.甚至在安理会召开的，有知名学者的一个严重之交介意，因为托马斯的VIO接（通常称为cajetanus ） ，维多利亚和两位索托斯，所有男人，其坚实的知识神学证明莫大裨益向安理会本身。 Their example was followed by a long series of excellent scholars, especially Dominicans and members of the newly-founded Society of Jesus.他们为榜样，并随后进行了一系列长期的优秀学者，尤其是多米尼加和委员对新成立的社会中的耶稣。 It was above all the systematic side of moral theology which was now taken up with renewed zeal.这是上述所有系统方面的道德神学是，现在采取了新的狂热。 In former centuries, Peter the Lombard's "Sentences" had been the universal text-book, and more prominent theological works of subsequent ages professed to be nothing else than commentaries upon them; henceforth, however, the "Summa theologica" of St. Thomas was followed as guide in theology and a large number of the best theological works, written after the Council of Trent, were entitled "Commentarii in Summam Sti. Thomæ''. The natural result was a more extensive treatment of moral questions, since these constituted by far the largest portion of St. Thomas's "Summa". Among the earliest classical works of this kind is the "Commentariorum theologicorum tomi quattuor" of Gregory of Vale