Introduction
Moral theology is a branch of theological inquiry that studies systematically practical aspects of Gods intervention revelation in Jesus Christ. Moral theology is also called Christian ethics of theology (Lucie-Smith, 2016). It is concerned with identification and interpretation of the principles that determine how we need Christians ought to conduct themselves in light of the knowledge they have regarding God. Additionally, it enumerates the kind of actions that Christians are expected to avoid. Moral theology is different from philosophical theology which relies largely on logic and rational reasoning as the basis of explaining failing morality. The foundations of the moral theology are the life and teachings of Jesus Christ while he was on earth and recorded in the Gospels.
Comparatively, the moral teachings in Christian circles vary significantly in various regions, eras and confessional customs in which Christianity has been declared. The Protestant theologians place great emphasis on the individual’s responsibility in an instant, proper or direct way before the Sovereign God. The Roman Catholic theoligians, on the other hand, emphasizes on the mediation role of ecclesiastical institutions in its approach to the moral authority. The spiritual leader determines the wellbeing of the Christian in the Eastern Christianity (Lucie-Smith, 2016).
Ethical theologians
According to Lucie-Smith (2013), moral theology has sometimes been seen to have been restricted in its range to a consideration of those thoughts, actions, and works that are regarded as offensive to God and spiritually risky to a human being that is a list of sins. It was therefore seen as a negative supplement of ascetical and mystical divinity, which both presume a more positive alignment of the individual towards God. Many ethical theologians, nonetheless, have believed that it is faithful to the New Testament spirit and of early church theology not to separate moral teaching from the religious teachings that are contained in the message of all the Gospels. Protestant theologians are seen to rest so much on the gospel of justification by grace through faith. However, to the Roman Catholic theologians, that can be regarded as mere dogma.
More importantly, the importance of the relationship of moral teaching and divine revelation is found in the challenge of determining the kind of a particular “uppermost good” that consists any ethical system. Without such kind of a determination of the form of this good, someone can easily have the persuasion that morality is obedience to a set of instructions or rules the adherence of which has been branded, more or less arbitrarily, moral. In the light of the disclosure, sin is perceived as a corruption of the fundamental disposition of an individual towards God, rather than as a breaking of commandments and rules. Virtue is considered as the consistent and habitual ability of a person to respond consciously and freely to situations in a manner that reflect and strengthens his conformity to the character of Jesus Christ. (Hauerwas, et al., 2014).
Grisez’s and Maier’s views on human sexuality as theologians
This study will concentrate on the standpoints of Germain Grisez, a Roman Catholic theologian and Dr. Johann Maier a Lutheran theologian as it relates to human sexuality. Human sexuality in this context relates to proper relationships between people of the opposite sex, issues related to homosexuality, premarital sex, contraceptives and abortion. Further, the study seeks to explain and analyze the effects of the belief system on the behavior of its followers on their day to day lives. In some scenarios, the perspectives will concur while on others, they will differ significantly. It is in this writing that we will seek to gain a deeper understanding of the origin of the belief system among the Lutheran theologians and Roman Catholic theologians. Finally, we will look at the influence of the Roman Catholic theologians and Lutheran theologians to the behaviors and convictions of their followers. The aim is to know and understand the belief systems of others so that we can be able to respect them (Lucie-Smith, 2016).
Furthermore, matters of human sexuality and reproduction are inseparable from the health and life of people. In the last couple of decades, there have been significant advancements in the field of medicine. Such developments keep challenging the Lutheran theologians and the Catholic theologians on the need to make adjustments and align their teachings and doctrines with the reality of modern day life. Both theologian stands are persuaded on the free will of the patient to either accept or reject medication especially if no improvement is seen or it’s burdensome. Both theologians teach their members that as long as it is possible, they need to be kept from injury and pain. Both the Lutheran theologian and Catholic theologian both acknowledge that it is crucial that dying patients be offered medication even if such drugs may indirectly cause death to occur faster (Smith, 2013).
Abortion has become a prevalent practice even among religious circles which was not so in the past where abortion was unheard of. In a research carried out among different religions, John (2012) notes that between Protestant theologians and Catholics theologians, Catholic theologians are more likely, though to a small extent, to endorse abortions. In the research, one of the observations was that the Catholic theologians have more provisions and leeways compared to the Protestant theologians who are a bit strict with their religion. These provisions are the ones that pave the way for abortion to be practiced among the followers.
Moreover, Lutheran theologians are very conservative and regard abortion sinful regardless of whether the constitution of the land approves it or not. This conservative nature stems from the fact that they believe that life starts at conception and abortion is as grievous as committing murder. The only individual who has a right to take life at any age is the give of it, the Almighty God. On the other hand, Catholic theologians require one to confess when an abortion occurs (John, 2012).
Nonetheless, the Lutheran theologians believe that God cannot be mocked and whatever a person sow they will reap. Therefore, one has to confess to Jesus Christ who is the high priest and the protestant’s advocate with God the Father. After that, the Lutheran will be expected to change their way completely and renounce the path of sin. Sometimes, members are excommunicated from the fellowship of Lutherans in the case of abortion or if retained they are not allowed to serve in the congregation. The Lutheran theologians’ values demand a person to preserve life as much as it is within their control (Smith, 2013).
Moreover, Roman Catholic theologians believe that abortion is legal, though, in some situations, the pregnant mother can make a choice to induce an abortion with some responsibility. These situations would include cases such as rape, extreme fetal abnormality, incest and when the physical life of the mother is in danger. Since the Catholic Church considers that fetal life is indeed a susceptible human life that requires protection, it is persuaded all direct abortion to be the taking of guiltless human life and consequently seriously morally wrong and unacceptable. However, Lutheran theologians believe that it is only when the life of the mother is in danger that abortion is permitted, but even in cases of rape or incest, the woman is expected to take care of unborn child till birth (Greenberg, et al., 2013).
Furthermore, the argument of this perception is found on the persuasion that the child is innocent, has a right to live and should not be exterminated by decisions made by human beings. The Catholic theologians concede that “in certain scenarios, possibly in quite a substantial number of cases, by denying abortion one jeopardizes significant values.” It, however, concludes that “none of these explanations can ever objectively confer the right to the position of another’s life” according to the (Declaration on Procured Abortion). Therefore, according to the Catholic theologians, how to act in a scenario when abortion is sought, is determined by some factors surrounding the situation. These conditions may also vary from one region to another depending on the laws of that country.
Nonetheless, both the Lutheran theologians and their Roman Catholic counterparts believe that God is the creator and originator of human sexuality (Balkin, et al., 2014). Additionally, they both believe that when God was creating human sexuality he had a good purpose which is to express love to one another in a marriage setup as well as for starting families through procreation. Both agree that God offers guidelines on how sexual intimacy should be expressed, and also these guidelines help expose sinful activities in the societies.
Similarly, Lutheran and Catholic theologians concede that the only place when full expression of sexual intimacy can be known is within a monogamous marriage relationship. Marriage relationship provides a framework where significance, stability, security and commitment to each partner allows them to give themselves away unreservedly enabling them to enjoy a sexual experience (John, 2012).
However, a great distinction occurs between the Lutheran and the Catholic theologians on the evaluation of the moral value and worth of sexual intercourse act. According to Pope Paul VI’s 1968 encyclical piece on human life, he discusses the importance of harmonizing love-expressing and life-giving purposes of sexuality on every act between husbands and wives. He insists the couples need to realize that these two objectives are equally important and none of them should be esteemed highly than the other. In essence, regarding love expressing purpose will lead to the detriment of life-giving purpose. Such a realization provides the basis of Catholic theologians’ opposition to artificial methods of contraception as this will despise the life-giving objective as it exalts the love expressing function. In such a scenario, a woman is expected to use natural methods of contraception by keeping off from sexual intercourse during her fertile days (Greenberg, et al., 2013).
More so, the theologians’ disapproval of technologically aided reproduction like in-vitro fertilization is because such a technology puts emphasis on the life-giving aspect of sexual intercourse against the love-expressing aspect of it. However, the Lutheran theologians teachings, state that dignity, respect, love and sensitivity for one’s partner may require the use of artificial contraceptives. Additionally, while regarding the procreative ability of sexual intercourse, it also appreciates the possible benefits of the new reproductive technologies, while recognizing that such modern technologies bring with them complicated and challenging ethical questions (Greenberg, et al., 2013).
More so, the Lutheran theologians consider it prudent to use family planning methods so as to acquire children one can raise and provide for adequately. According to a Catholic theologian, using birth control methods is getting in the way of God, and it is considered as an act of disobedience to the rule of God that requires men to multiply and fill the earth. It is, therefore, God who should control and regulate the number of children a person gets (Greenberg, et al., 2013).
Most importantly, marriage is an important relationship in both the persuasions. However, the Catholic theologian believes it is a hindrance while serving God and that is why they encourage nuns and priests with no marital relationships and subsequent commitments. On the other hand, the Lutheran theologian considers it necessary for each person to have a family. They also encourage their members to get married and believe they can still serve God while married. However, both theologians condemn premarital sex between young people and they expect them to conduct their relationships in sexual purity till marriage. Both accept the biblical model of a marriage relationship is between a man and a woman but the Lutherans accept same-sex marriage (Harrison, 2014).
However, the Catholic theologians consider gayism and lesbianism not only morally wrong but also sinful and immoral and against what God would consider acceptable and right. However, the Lutheran theologians have a different view regarding same-sex marriage as some leaders say it is alright while other reject the fact that there are people with such an orientation. Some of them believe that same-sex marriage should be evaluated by whether they have love and commitment to one another. Additionally, the Lutheran theologians state that they value the giving, service, and involvements of the gays and lesbians in their churches. According to Wilson, e al., 2013), although some states have legalized same-sex marriages, most clergymen remain grounded on the fact that it is sinful and don not accept that. Finally, both religions accept that the gays and lesbians should not be discriminated or prejudiced because of the choices they have made.
(Greenberg, et al. 2013) suggests that human sexuality is ingrained in our nature as people and encompasses or physical, biological and emotional aspects of who we are. Further, they highlight that sexual differences exist between men and women in their initiation and response to arousal. Such a difference is not only true for human beings but also animals. Human beings have the ability to experience pleasure through their cognitive ability to reason and make judgments regarding a sexual encounter. This conclusion concurs with what in universally believed among Christendom.
Conclusion
In conclusion, as this essay has considered various aspects of human sexuality, I have none that I resonate with entirely. In some aspects, I concur with the Roman Catholic theologians while in others, I concur with the Lutheran theologians. I agree with the Lutheran theologians that sexual intimacy should occur in a place of the sensitivity of the needs of the partners, mutual agreement, dignity, respect, and love. And it is, therefore, acceptable to use available technologies to live our sexual lives. Family planning is not sinful as it gives similar outcome to natural family planning.
Therefore, the stand of Roman Catholic theologians does not seem to hold water. Finally, there is nowhere in the entire Bible that God forces people children more than they can take care of. The Lutheran theologians’ persuasions have scriptural support for most of the viewpoints, unlike the Roman Catholic theologians where at times it is the traditions of men which have been passed down. Such a stand is not sustainable as times and seasons change leading to alterations of the viewpoints. Only beliefs based on the Bible are transcendent and relevant throughout time.