By Vinogradov A. I.
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Differing Interpretations F rom what has been sketched here thus far about the renewal of moral theology, it is easy to understand why there was such widespread enthusiasm amongst theologians working and writing in the area of moral theology at that time. The prospect of change was clearly on the agenda. And this change was even ratified by R ome. E veryone wanted moral theology to become more biblical and to focus more directly on the person of Christ. It goes without saying that scholars began to write about what this new moral theology would and should look like in theory and in practice.
But who was right? Proponents of the autonomy school? O r supporters of the faithethic persuasion? city of Christian Morality It goes without saying really that, in the aftermath of the S econd Vatican Council, Catholic moral theology had to think hard about the nature and content of Christian morality. In this sense, the exchanges and counter-exchanges that took place in the 1960s and 1970s between the autonomy and faith-ethic schools were important because they helped to clarify and to identify some of the difficulties involved in understanding and developing the moral theology proposed by the S econd Vatican Council.
49 ����� Ibid. , p. 22. The Emergence of the Christian Proprium Debate 39 It goes without saying, of course, that this concept of identity needs further explanation and sustained investigation. We need to know, for instance, precisely how one can claim that texts give us a sense of self or a sense of identity. We also need to know whether this sense of identity carries with it specific demands or moral requirements, and, if not, how it assists us in the search for moral truth. The basis for the argument that I am putting forward here is derived from the philosophy of Paul R icoeur and, in particular, from his work on the interpretation of texts in the search for meaning and self-understanding.
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