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FIFTY YEARS OF STUDIA MORALIA

A Commemorative Essay
Raphael Gallagher C.Ss.R.*

This essay is presented in a commemorative style. It does not aim

to be analytic, and is to be understood as the author’s updating of an
article written ten years ago for the 40th anniversary of this journal.1
The difficulty then, as now, is the establishment of a criterion. The
primary source is the published material of Studia Moralia. Facts
need some interpretation, and I am using a general one. What was
the original purpose of founding the journal, and how has this been
achieved? I will follow a double process under various headings: al-
lude to facts as found in the journal (primary research source) fol-
lowed by comments (secondary reflective source).

The Founding Intention

Studia Moralia was founded as a scientific journal to give a wider au-

dience access to the research conducted at the Alphonsian Academy,
which had itself been founded by the Redemptorists for a specific pur-
pose.2 With the first issue of Studia Moralia (1963) the Alphonsian
Academy moves from a formal academic setting to a public forum. The
founding ideals are deliberately reiterated for the journal. The intent is
to be faithful to the heritage of St. Alphonsus, taking into consideration

* An invited professor at the Alphonsian Academy.

Profesor invitado en la Academia Alfonsiana.

1 R. GALLAGHER, “Forty Years of Studia Moralia”, in Studia Moralia 40/2

(2002) 271-289.
2 J. VISSER, “Introductio”, in Studia Moralia 1 (1963) 7-10.

StMor 50/2 (2012) 263-286

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264 RAPHAEL GALLAGHER

the new times and emerging pastoral needs. It is an interesting coinci-

dence that Studia Moralia started its life as the 2nd Vatican Council was
beginning: the temper of the times, and the aggiornamento agenda of
Blessed Pope John 23rd, must surely have been in the mind of the
founders of the journal. It is more proper to judge Studia Moralia as
having a broad programme rather than being specific on the editorial
details.3 It is nourished by a vision of how the scientific presentation of
moral theology might emerge by being faithful to the purpose of the
Alphonsian Academy itself which provides its humus.4 The editorial
format confirms this: Studia Moralia was overseen by a commission of
professors, selected from the staff of the Alphonsian Academy, and
coordinated by a Secretary. The role of the commission was to safe-
guard the mission of Studia Moralia within the Alphonsian Academy,
allowing prudential flexibility as to how this might be done. It is prob-
able that the role of the six coordinating secretaries (in order: Th.
Fornoville, H. Boelaars, R. Tremblay R. Gallagher, M. McKeever and
G. Witaszek) influenced some of the choices made. From the Archives
of Commission responsible (mow called Commissione per EDACALF e
Studia Moralia) there is no evidence to suggest other than a desire that
the Commission publish a journal in accordance with the founding vi-
sion. This is underlined in the early issues.5 The regular disclaimer,

3 “… scilicet in adaptatione ad tempora actualia, ad eorum problemata atque

modum cogitandi, attamen fideliter seguendo vestigia sanae traditionis populi

christiani et magisterii Ecclesiae, scientifice explorare normas morales, quas
Deus humanitati lege sua naturali ac revelata proponit, atque explorata pastora-
liter comtemporaneis communicare”. Ibidem, 7.
4 The fact that from Vol. 2 (1964) there is a sort of chronicle of the academ-

ic year in the Alphonsian Academy (A. SAMPERS, “Quaedam de Accademia Al-

fonsiana notitiae”, 327-336) would indicate that this link is central both to the
editorial policy and distribution of Studia Moralia. Though first published in
1963 by Ancora (Rome)) and then by Desclée (Rome/Paris/Tournai)) for six
years (1964-1969) the journal has been edited, published and distributed by the
Alphonsian Academy from 1970.
5 “Studia hoc volumine comprehensa inspiciendi patebit, auctores non mere

speculativum finem sibi proposuisse, sed operam suam ad pastoralem activitatem

promovendum plerumque direxisse, indoli Instituti fidem servantes, quod inde
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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 265

that the articles represent the authors’ views and not those of the aca-
demic institution or editorial board, is a constant. One senses, howev-
er, that this negative caution is subsidiary to the positive desire that the
Alphonsian Academy, through a Commission coordinated by a Secre-
tary, produce a journal with a specific vision based on a particular un-
derstanding of the science of moral theology. Faithfulness to an insti-
tutional task over-rides personal views.
Understandably, the purpose of the journal is most clearly pre-
sented in the early years (1963-1966). There is no revisiting of the
purpose for a fourteen-year period (1966-1980). One senses a jour-
nal that had grown into a confident self-awareness. Between 1980
and 2001, however, the Commission for Studia Moralia used five oc-
casions to say something, of greater or lesser import, regarding the
purpose of the journal. The occasions for these comments vary (new
Commissions, special anniversaries, issues devoted to a specific
theme) but it is interesting that it was found necessary to rephrase
parts of the original vision. In 1980 the Secretary of the Commission
announced a “modest reform”.6 This reform had a material aspect
(new format), but also a nuancing of how the aims are to be achieved:
a greater closeness to the issues of the day, and a desire to be a dia-
logue locus for scientific exchange on the major preoccupations of
moral theology. Two years later was one of anniversaries: 25 years
since the juridical recognition of the Alphonsian Academy, 250 years
since the foundation of the Redemptorists, and Studia Moralia
reached its 20th year of publication. The Commission used the occa-
sions to restate the founding ideals but underlined the need for
greater openness to contemporary and diverse contexts and debates.7

ab initio vitae christianae fovendae adlovoravit”: “Liminaria”, Studia Moralia 3

(1965) 7. That this represents an official rather than a personal position is made
clear by the fact that it is a statement from the “Socii Redactionis” (p. 8).
6 R. TREMBLAY, “Présentation”, Studia Moralia 18/1 (1980) 3-4.
7 “Liminaire”, Studia Moralia 20/1 (1982) 3-6. “Conformément à l’idéee de

la fondation de l’Accademia Alphonsiana, dans la revue aussi, le terme de “studia

moralia” est compris dans son sens le plus large…” (p. 5). The reference to a wide
view (“studia moralia” and not simply “studia alfonsiana”) of the Alphonsian
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266 RAPHAEL GALLAGHER

Another anniversary, the 200th centenary of the death of St. Alphon-

sus, gave the Commission an opportunity to honour the heritage of
their Congregation whose sprit should be found in the Alphonsian
Academy.8 The publication of the Catechism of the Catholic Church
provides the background for the first issue of Studia Moralia in 1994.
The Commission remarks how the Alphonsian Academy, and there-
fore its journal, is to take note of “an important act of the current Mag-
isterium of the Church.” 9. With a change of Commission in 1996 the
new Secretary pays tribute to his predecessor in terms which indicate
that Studia Moralia has a particular function and a heritage to share
with contemporary scientific researchers in moral theology.10
The purpose of Studia Moralia has not been substantially restated
since the original formulation. The comments, just noted, are best
understood as relating to the occasion for which they were written
rather than a desire to redefine the purpose of the journal. These
comments take one or other aspect that is implicit from the first is-
sues. One should not judge the purpose of Studia Moralia by the iso-
lated fact that a certain event (magisterial or alphonsian, for instance)
is given prominence at a particular time. These recurrences are sec-
ondary to the broad purpose as indicated in the first Volume, itself an
elaboration of the original vision of L. Buijs for the Alphonsian
Academy.11 Studia Moralia has an institutional continuity of fidelity
to an original vision rather than an episodic creativity that might de-
viate from that purpose. This fidelity, however, is itself creative. A
fine example of this is the 5th Supplemento of Studia Moralia:12 the

Academy was a central insight of the inspirer of the Alphonsian Academy, L.

Buijs: confer Analecta C.SS.R. 23 (1951) 152-153.
18 “Présentation / Presentation”, Studia Moralia 25/1 (1987) 3-6.
19 “Présentation / Presentation”, Studia Moralia 32/1 (1994) 5-8: here p. 7.
10 “Foreword / Avant-Propos”, Studia Moralia 34/1 (1996) 3-5.
11 The fullest account of this is in A. CÓRDOBA CHAVEZ, “La Academia Al-

fonsiana: cincuenta años al servicio de la Teología Moral”, Studia Moralia 37/1

(1999) 229-268, especially 235-240.
12 What am I doing when I am doing Moral Theology? International Colloquium,

Supplemeto 5 Studia Moralia 49/1 (2011).

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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 267

contributions are gathered around the question “what am I doing

when I am doing moral theology”? The answer is no longer obvious,
but the established solidity of Studia Moralia allowed it to explore an
answer that moves within the interconnecting circle of the founding
vision and the new circumstances of the science. The difficulty of
bringing ‘freshness’ to this type of journal is perhaps indicated by the
fate of the initiative to award the Premio Studia Moralia as an en-
couragement of emerging scholars. This was awarded in the aca-
demic years 2003/04, 2004/05 2005/06. Though still on offer, in
theory, there are no practical signs of life in recent issues, for what-
ever reason.

Writers in their language

In its fifty years, more than 200 different authors contributed to

Studia Moralia. A majority of these were not Redemptorists or staff
members of the Alfonsianum. This does not take away from the fact
that Studia Moralia is, at its core, a journal of an academic institution.
I need to explain why this is a correct view. In my article of ten years
ago, I used the printed copies of Studia Moralia as my basis for com-
ment. Recently (May 2012) the journal has gone on line13 and I am
using this precious resource for facts and commentary here. There is
a difficulty: the archives section of the on-line version of Studia
Moralia employs a broad definition of ‘article’, including extended
reviews, commentaries, sometimes even book-reviews. My criterion
before was narrower, but the graph of the comments does not sub-
stantially change.
Though not an absolute majority, taken as single contributors, the
dominant writers for Studia Moralia were the Redemptorist Profes-
sors of the Alphonsian Academy. Many of them contributed on a reg-
ular basis. Taking roughly double-figures as a cut-off point, the num-
ber of articles contributed by individual Professors is. R. Tremblay

13 Available at www.studiamoralia.org
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268 RAPHAEL GALLAGHER

(61), B. V. Johnstone (43), D. J. Billy (41), L. Vereecke (40), R. Gal-

lagher (38), S. Majorano (33), B. Hidber (28), D. Capone (27), T.
Kennedy (23), M. McKeever (22) L. Álvarez Verdes ((22) N. Cap-
pelletto (18), J. Endres (18), A. Regan (17), B. Häring (16), H. Boe-
laars (15), M. Vidal (15), R. Koch (14), E. Kowalski (14), S. O’Rior-
dan (12), A. Amarante (10), G. Witaszek (7). These figures seem
higher than what I gave in 2002: this is where the wider definition of
‘article’ in the on-line version makes a difference. The Redemptorist
Professors wrote the core of the articles of Studia Moralia. In the cas-
es of Johnstone and Vidal, a number of their articles were written be-
fore or after being officially staff members. This does not signifi-
cantly modify the assessment: Studia Moralia has represented, in the
first place, the scientific research of the Redemptorist Professors of
the Alphonsian Academy. Fairness demands an important gloss.
Non-Redemptorist stable Professors of the Academy have also made
notable contributions, particularly M. P. Faggioni (33) and B. Petrà
(24). Taking the contributions of the Professors globally, at least one
of the purposes of the journal has been a success: it represents the
Alphonsian tradition as entrusted to it. I would consider the number
of Redemptorist contributions from outside the Academy to be mod-
est. It was never strong, but is practically non-existent now. This
surely reflects the lamentable decline of theologically qualified Re-
demptorists in the last fifty years.
It is encouraging to note the high number of non-Redemptorist
contributors. This was a desire from the start, and from Volume 2
there is evidence of this openness. Most of these contributors were
priests associated with various academic institutions. The majority of
the non-Redemptorist contributors wrote only one article for Studia
Moralia, and this explains why the impression of a majority of articles
by non-Academy members could give a distorted impression. Reli-
gious orders and congregations are represented, most notably by 14
Jesuits and 8 Dominicans. I can trace only four women authors (one
of whom, Nella Filippi, was an Invited Professor at the Alphonsian
Academy: she contributed 7 fascinating articles between 1975 and
1996). These figures reflect theology as it was, rather than as it is be-
coming. The non-Redemptorist contributors were predominantly
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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 269

male diocesan clerics representing the Roman Catholic tradition.

That this is changing is evident from a glance at the initiatives and
publications of the Catholic Theological Ethics in the World Church ac-
cessible at www.catholicethics.com
From the beginning, Studia Moralia made a courageous editorial
decision: to publish a multi-lingual journal. This has been main-
tained throughout the fifty years. A breakdown of the number of ar-
ticles14 by language tells its own story. In the 50 volumes under re-
view the breakdown is

Italian 196 English 189 French 153

German 122 Spanish 60 Latin 13

A closer look at these figures in three phases (Volumes 1 to 30,

Volumes 31 to 40 and Volumes 41 to 50) shows interesting internal
change as regards the language of publication.
From Volumes 1 through 30 the totals are as follows

French 110 German 98 English 77

Italian 71 Spanish 24 Latin 13

Four languages dominated. The figures for French are signifi-

cantly bolstered by the contributions of Tremblay and Vereecke. The
German total includes 19 articles from Volume 15 (a de facto
Festschrift for B. Häring). The number of articles in Spanish is dis-
appointingly low, given the significance of the Hispanic speaking
Church in general and its theological vitality in particular. Latin had
a brief life in Studia Moralia: the last article appears in Volume 5
(1967). It lingers on for a few years in lesser forms (Noticiae chronicales
until 1969, various Introductiones, Liminaria, Summaria and the like

14 The term “articles” creates no difficulty for the first 17 Volumes. Since

then, Studia Moralia has occasionally used the format of “Bulletins”, “Events”
and the like: I have included a limited number of these as “articles” because of
their internal structure and longer-term significance. As noted, this criterion
becomes even more flexible in the on-line service of Studia Moralia.
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270 RAPHAEL GALLAGHER

until 1979). In the same vein of lesser forms there is a contribution,

not strictly at article, in Portuguese in 1988, Volume 26/1.
I offer explanatory comments on these figures for the first 50
years of our journal. (a) the dominance of certain language groups
among the Professors of the Alphonsian Academy, and (b) the lin-
guistic areas with which the Academy had most contact. There is no
internal evidence of a desire to favour one language over another.
Commission and Secretaries, most likely, published the material ac-
cessible to them.
An indication that the overall picture for the linguistic compo-
nents of Studia Moralia is changing can be seen from the totals of ar-
ticles in the last twenty volumes, which I look at in two stages of sep-
arate decades.
The linguistic components of Volumes 31 through 40 is

English 59 Italian 34 French 30

German 15 Spanish 15

English was becoming a dominant language of the journal in this

decade: French was losing its role as a major language, while German
is significantly less present. Spanish remains comparatively unrepre-
sented, though Italian was increasingly used, no doubt bolstered by
the Roman location of the journal and the increased number of Ital-
ian speaking professors at the Alfonsianum.
A sharper lens picture of the articles in the last decade (Volumes 41
through 50, including Supplements 3, 4 and 5) gives a further nuance.

Italian 91 English 53 Spanish 21

French 13 German 9

The trend is obvious. Italian became the main language of the

journal. English language articles are still well represented, Spanish
reasonably so. The decline in French and German articles is very
striking.
Languages are conventions and it would be misplaced to read too
much meaning into figures about which language dominates. Behind
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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 271

the question of language, however, there is the interesting specula-

tion regarding the worlds of cultural thought represented, or not
represented, in Studia Moralia in its first 50 years. The trend in Stu-
dia Moralia perhaps reflects a presumption that Italian has become
the lingua franca of the Church, which is clearly not the position of
language use outside Church circles. Even in an age when there are
quasi-instantaneous translations available on the Web, and one could
argue that the language of original publication is not that important,
I still raise the question of the significance of the cultural worlds with
which Studia Moralia has most contact. The decline of the publica-
tion of articles in some languages may be connected also, unfortu-
nately, to a linguistic isolation among the readership of the journal.

And what were they writing about?

In the fifty volumes15 of Studia Moralia it is difficult to classify the

themes covered. The older divisions of moral theology, as in the
manuals, no longer apply: if one were to use newer divisions and sub-
divisions, as found in library catalogues, the general picture might be
lost in the details. There is another complicating factor: 20 of 61 vol-
umes or issues of the journal are devoted to 17 special themes, a rel-
atively high proportion. I begin with the volumes (issues) that have
no unifying theme and move on to the volumes or issues with a spe-
cial theme.
A triple division is used in the early Volumes (I-3, 1963-65) that
may serve as a first benchmark: fundamental or basic themes, special
or applied themes, pastoral themes. The divisions used in Volume 15
(1977) expand this: fundamental/methodological, exegetical/histori-

15 From 1963 to 1979 Studia Moralia was published annually: since then it

has been published bi-annually. For convenience sake “Volume” refers to the
year, while “Issue” is used for one or other of the fascicles of the Volumes since
1980. I note, again, that the criterion for ‘article’ is wide in the on-line version
of Studia Moralia and includes what I would prefer to call ‘contributions’ ‘ex-
tended reviews’ or the like.
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272 RAPHAEL GALLAGHER

cal, special and pastoral. Though the language of the editorial Com-
mission is not consistent, there seems to be a broad sense that the
aims of the journal could be achieved by a combination of articles
covering fundamental moral theology, exegetical and historical ques-
tions, special moral theology, and pastoral moral theology. I cannot
find evidence that this division of material operated as a decisive cri-
terion (except in the Volume of 1977), but it can serve as a way of
commenting on the themes of further volumes and issues.
Questions from fundamental moral theology are constant
throughout the fifty years. Debates on method are frequently
touched on, as are substantive questions such as the christocentric
nature of moral theology, theological anthropology, human action,
and the relationship with philosophical, social and psychological sci-
ences. Given the purpose of the journal, and the transitional period
of moral theology through which the journal was published, the
abundant material on these themes should hardly come as a surprise.
Somewhat surprising, however, is the lack of a sense of debate around
them. The christocentric character of moral theology, to take one ex-
ample, is often returned to as paradigmatic for moral theology in the
alphonsian tradition: the different views on Christology which one
can discern in diverse contributions over the years are never recon-
ciled, one with the other. That a new methodology is needed, to-
gether with a fresh inter-disciplinary approach, is another recurring
theme, from the articles of Th. Fornoville and B. Häring in the ear-
ly years of the journal to those of B. V. Johnstone, S. Rehrauer and
B. Petrà in later years. I cannot detect a continuity of dialogue on the
matter. Part of the reason may lie in the fact that Studia Moralia op-
erated largely within the academic theological forum with conse-
quently few provoking voices from outside that world. It is one thing
to assert the need to learn from the social and psychological sciences:
it is another story when experts from these fields put their own voices
before the theologian. Studia Moralia functioned well in allowing
contributors affirm differing viewpoints: it was less successful in an-
alyzing the problems raised by the affirmations. There is, however,
one recent sign that this may change. Supplement 5 (49/1 2011) has
the title “What am I doing when I am doing Moral Theology?” with no-
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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 273

table contributions from an international and ecumenical perspec-

tive: M. McKeever, P. Bordeyne, O. O’Donovan, J. Porter and E.
Schockenhoff. A consistent follow-up to the questions raised in this
Supplement might be one way of clarifying the arguments raised by
the (proper) affirmations of the themes under the various headings.
Special moral theology, in the sense of theological reflection on
particular questions in the application of moral principles to complex
problems, is another thread throughout the years. The area most cov-
ered is that of bioethics. This is predictable as the last fifty years have
seen an explosion in the moral quandaries surrounding the beginning
of life, the meaning of a healthy life, and the problems surrounding a
dignified human end to life. Studia Moralia has a rich vein of articles
on such themes over the years: the main contributors, though by no
means the only ones, were A. Regan, M. P. Faggioni, E. Kowalski and
G. Del Missier, professors who took an expert interest in these ques-
tions. Sexual ethics is not much present in the fifty years of Studia
Moralia. This may be linked to the desire to avoid controversy, to
which I will return. The appearance of articles on social, political and
economic debates is sporadic. J. De La Torre wrote a small number of
incisive articles while he was a Professor at the Academy. There are,
however, signs that Studia Moralia, in the last ten years, (one can note
the articles of S. Viotti and M. McKeever) may be becoming more
sensitive to these types of specialized questions.16
Central to the project of the Alphonsian Academy, and therefore
of Studia Moralia, has been the concern that moral theology ad prax-
im est dirigenda. S. O’Riordan’s assertion, in 1995, could scarcely be
contested: “The common project of working out a moral theology
for today which will be truly scientific and at the same time practical
has constituted the distinctive feature of the work of the moral the-
ologians of the Alphonsian Academy throughout its history.”17 There

16 To avoid cluttering this contribution with footnotes I have chosen not to

give too many specific references to articles. One could consult www.studiamo-
ralia.org for further details.
17 S. O’RIORDAN, “Il teologo moralista nell’Accademia Alfonsiana”, Studia

Moralia 38/1 (1995) 45-56: here, from the summary on p. 56.

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274 RAPHAEL GALLAGHER

were regular articles in this vein: by O’Riordan himself, P. Lippert,

H. Boelaars, S. Majorano, B. Hidber and A. Amarante. Once more,
however, it is hard to avoid the impression of a number of important
articles rather than a consistent conversation to clarify terms in this
delicate debate.
Two of the divisions of moral theology which I am using deserve
being highlighted. It is a rare not to have an article on a Scriptural
theme, as it also rare to have a volume or issue without reference to
historical questions. The biblical tradition at the Alfonsianum has
been notable from the start: the articles of A. Humbert, R. Koch and
L. Álvarez Verdes have worn remarkably well, and this tradition lives
on in more recent years through the contributions of G. Witaszek, A.
Wodka and others. Serious attention has been given to the hope of
Optatam totius 16 regarding the Scriptural nourishment of moral
thought and, conscious of the complexity of contemporary questions,
it also took care to see debates through the longer lens of history. The
historical research work of L. Vereecke often first appeared in Studia
Moralia and D. J. Billy has been his most notable successor, so far.
Though hardly themes, as such, there are short periods in the fifty-
year life of Studia Moralia when particular emphases emerge. Between
1974 and 1978 four Volumes (12, 13, 14, and 16) published 17 articles
that had been prepared as working papers for the International Theo-
logical Commission. The explanation probably lies in the close contact
which the then Secretary of that Commission, Monsignor Philippe
Delhaye, had with some Professors of the Alphonsian Academy. It
represents a choice on the part of Studia Moralia to be in contact with
a stream of theological thinking it might not normally encounter.
From Volume 18/1 (1980) to Volume 22/1 (1984) there are a number
of articles which comment on moral debates in a series of countries:
Italy, the United States of America, Brazil, Switzerland, the Republic
of the Philippines and Japan. This is in keeping with the modest re-
form of the journal, announced in 1980. It represented a serious ef-
fort to be in contact with debates from varying cultures, different
from the type of theological circles of an International Theological Com-
mission provenance. From Volume 31/2 (1993) to Volume 45/1 (2007)
there are a number of articles dealing with Magisterial texts: Veritatis
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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 275

splendor, The Catechism of the Catholic Church, Evangelium vitae and

Deus caritas est. The juxtaposition of these three periods when there
was a concentration of articles with a particular orientation is acci-
dental: one should not be contrasted with another to reach a facile
conclusion. What it demonstrates is an enduring characteristic of Stu-
dia Moralia – dialogue with significant theologians, a consideration of
the Magisterium of the Church Universal and a concern for particu-
lar Churches are complementary traits in a journal which seeks a dy-
namic approach to moral theology.
This review of themes also includes the volumes and issues devot-
ed to particular topics. I group these under five headings: (a) Vatican
11, (b) St. Alphonsus, (c) Redemptorists, (d) Universal Ecclesial texts
and (e) Theological Issues.
Three times Studia Moralia devoted special volumes / issues to
conciliar themes. Significantly, two of these are in relation to Gaudi-
um et spes, with the third concentrating on the general reception of
the Council. The first thematic volume on Gaudium et spes was as ear-
ly as Volume 4 (1966), that is, within a year of the promulgation of
the conciliar constitution. It is a remarkably long sighted volume,
showing that Studia Moralia sensed immediately that Gaudium et spes
was the key conciliar document for the renewal of moral theology.
No doubt the fact that B. Häring had played an important part in the
elaboration of Gaudium et spes had some influence on this choice as
the first thematic exploration in a volume of Studia Moralia. The sec-
ond issue devoted to Gaudium et spes was Volume 35/1 (1997). The is
a collection of the Acta of a Congress held the previous year by the
Alphonsian Academy to commemorate the 30th anniversary of the
promulgation of Gaudium et spes. One can note a slightly more re-
strained tone: the complexities, textually and otherwise, of Gaudium
et spes are the background for a series of articles on areas of concern
arising from the conciliar text. The two issues of Volume 26 (1986)
are substantially devoted to moral theology in the light of the recep-
tion of Vatican 11. The structure chosen was: a broad over-view of
the Council’s teaching on moral theology followed by articles on
central aspects (christocentrism, autonomy, conscience, the human
person and a consideration of the world as the locus for Christian
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276 RAPHAEL GALLAGHER

life). Vatican 2 and Gaudium et spes are projected to be the focus of

articles for the issue this commemorative piece is being written for.
As we enter a particular phase of the reception of the conciliar texts,
I will be surprised if forthcoming volumes/issues of Studia Moralia do
not give attention to emerging questions.18
A second group of thematic volumes and issues can properly be
called alphonsian: Volume 9 (1971), Volume 24/1-2 (1987) and Vol-
ume 38/2 (2000). They commemorate Alphonsian anniversaries: the
centenary of his being declared a Doctor of the Church, the bi-cen-
tenary of his birth, and the 50th anniversary of his being declared Pa-
tron of Confessors and Moralists. The mode of presentation in each
has a similarity: an historical placing of Alphonsus, his significance
for today, and the implications of theology in an Alphonsian spirit.
These aspects can also, incidentally, be found in non-thematic vol-
umes. Three confreres from the Naples Province of the Redemp-
torists and Professors at the Alphonsianum have made very significant
contributions to the understanding of these questions, the late D.
Capone and two current Professors, S. Majorano and A. Amarante.
Significantly, Studia Moralia also chose to give thematic considera-
tion to Redemptorists and a Redemptorist way of doing theology.
Volume 15 (1977) was published as a tribute to B. Häring for his 65th
birthday. The quality and variety of contributions (running to 798
pages) reflect the esteem in which he was properly held. Equally im-
pressive, in quality and variety, are the two issues of Volume 28 (1990)
in honor of L. Vereecke’s 70th birthday. Understandably, the articles
are of a historical nature, but one can note a tone characteristic of Stu-
dia Moralia in general: history has its own importance, not least in im-
plying lessons for today. Volume 20/1 (1993) reprints some of the pa-
pers given at the 2nd International Congress of Redemptorist Moral
Theologians held in Santo Domingo in 1992. It is partial acknowl-
edgement, by Studia Moralia, that the alphonsian charism of theology
is not under the sole custody of the Alphonsian Academy.

18 The recent book by M. FAGGIOLI, Vatican 11. The Battle for Meaning, Pau-

list Press: Mahwah NJ 2012 gives scientifically documented evidence of the

need for such articles.
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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 277

Three Magisterial occasions provide the background for Volume

21/1 (1983), Volume 32/1 (1994) and Volume 45/1 (2007). The first is
a contribution to the discussions before the Synod of Bishops on “Rec-
onciliation and Penance in the Mission of the Church” (1983), the sec-
ond is a series of articles in the light of the Catechism of the Catholic
Church which had just been published, and the third is a three-direc-
tional study of the first encyclical of Pope Benedict 16th, Deus caritas est
(2006). That Studia Moralia would be interested in questions relating
to the Sacrament of Reconciliation and to the moral and social doc-
trine of Christian life is obvious: interesting, in the acknowledgement
of these events, is a conscious effort on the part of Studia Moralia to
link the themes to the type of pastoral theological reflection that would
be of immediate concern to inheritors of the alphonsian charism.
A fifth group of thematic presentations are on theological ques-
tions: Volume 7 (1969) explores the virtue of hope: Volume 23/1
(1985) has loosely related articles around the title “Toward a New
Ethical Model of Humankind”, Volume 36/2 (1998) contains the Ac-
ta of a Congress on “The Holy Spirit and Christian Morality” held
in the Alphonsian Academy earlier that year, while the theme of Vol-
ume 42/1 (2004) is the challenge of globalization. I would underline
the choice of ‘positive’ theological questions rather than a morbid re-
turn to guilt-inducing ones as rather typical of moral theology as
promoted in Studia Moralia.
The themes of the articles in the fifty years of Studia Moralia re-
flect the purpose of the journal, at least in a haphazard way. A re-
newed moral theology that is shaped by the reception of Vatican 11
and which is solidly christocentric, consonant with the heritage of St.
Alphonsus and capable of responding in a scientific way to new pas-
toral situations acted as either a conscious or unconscious criterion in
the selection of articles. This is evident even in the volumes and is-
sues that have no unifying theme: it is more evident in the thematic
volumes and issues. A journal consciously decides to commemorate
some anniversary, event or person: the choices of Studia Moralia co-
here well with its stated purpose. Lacking, however, is a continuity of
exchange and debate on some core questions, especially in funda-
mental and pastoral moral theology, to which I have already alluded.
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278 RAPHAEL GALLAGHER

The editorial spirit

With the following comments I am considering the general tone

that pervades Studia Moralia. The journal rarely published radical ar-
ticles, nor explicitly sought to generate controversy. I am not refer-
ring to ‘controversy’ in a tabloid sense, a horror to be avoided at all
costs. There can be controversy of a scientific theological kind, in the
tradition of a colloquium doctum, or the exploration of quaestio disputa-
ta. Individual authors may have hoped that one or other article would
initiate a debate, but this rarely happened.
One can sense this as early as 1969, the year after the publication
of Humanae vitae. There is no article on this encyclical but there are
comments in the Notitiae Chronicales which can be taken as referring
to the editorial policy of Studia Moralia as well. The full text is im-
portant,19 but the essential element for the purpose of this com-
memorative article is easily stated: authentic statements of the Ordi-
nary Magisterium are to be taken with the seriousness which St.
Alphonsus himself would give them, but there are wider areas and
other questions still to be explored and researched. This irenic ap-
proach was not so easily taken in the heated debates of those years,
and its moderate tone represents the overall editorial choices made
by Studia Moralia.
This desire to avoid controversy can be verified by the treatment
of a bioethics conference by Studia Moralia in Volume 26/2 (1988).
Normally, at least some of the Acta of such a conference would have
been published by Studia Moralia given that the conference had been

19 A. SAMPERS, “Academiae Alfonsianiae chronica anni academici 1968-

1969”, Studia Moralia 7 (1969) 331-339. The reference is to the inaugral address
for the Academic Year, given by the Regent J. Visser: “Questo indirizzo è di S.
Alfonso, il quale seguì sempre le direttive e le decisioni della Santa Sede e del
suo Magistero, non soltanto nelle affermazioni definitive ed infallibili, ma in
ogni suo atto autentico. Come però per il Santo l’accettazione delle dichiara-
zioni del Magistero significava punto di riferimento, limite da non varcare, e ba-
se per ulteriori indagini e sviluppi, così anche per l’Accademia resta sempre va-
sto il campo di ricerca della teoria e della practica pastorale.” (p. 332).
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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 279

organized by the Alphonsian Academy. The reasons for the tensions

surrounding the Congress are not within our scope here: Studia
Moralia refers to the Congress in a Report form.20 The tone of the
report is to temper frayed nerves and to ensure that Studia Moralia
remained super partes.
On six occasions there is an actual exchange of views in Studia
Moralia. B. Häring responded in Volume 22/2 (1984) to two articles
of E. Drewerman in Volume 21/2 (1983) and Volume 22/1 (1984).
The theological issue was the assessment of suicide: this is probably
the closest Studia Moralia reached in starting a debate within the jour-
nal. F. X. Durrwell and R. Tremblay gave contrasting theological
views on the interpretation of the death of Jesus Christ (Volume 27/2,
1989). G. Mattai and B. Mara exchanged letters with R. Tremblay on
the latter’s attribution of certain views to them regarding the Christ-
morality relationship in Volume 31/1 (1993). B. V. Johnstone and K.-
W. Merks discussed the role of Tradition in moral theology [Vol. 37/2
(1999) and Volume 38/1 (2000)]. P. Drumm and B. V. Johnstone take
different sides on the interpretation of a thomistic text in Volume
39/2 (2001). J. Selling and B. V. Johnstone discuss, in an article and a
response, the subject-object relationship as a methodological debate
in contemporary moral theology in Volume 44/1 (2006). None of
these exchanges generated further contributions.
One interpretation for this general non-polemical tone in Studia
Moralia could certainly be a sense of caution on the part of various
Commissions and Secretaries. Another aspect deserves some consid-
eration: Studia Moralia has seen itself as a journal that takes a broad-
church view of moral theology, just as the Alphonsian Academy does.
Instead of provoking debates that might have identified Studia Moralia
as being partisan, the tone of the editorial policy acted as an invitation
to explore a variety of views. That this openness to dialogue did not

20 M. VIDAL, “Congreso internacional de Bioetica”, Studia Moralia 26/2 (1988)

285-290. Vidal refers to the polemical background of the Congress (p. 285-286)
in a notably restrained tone: his report of this ‘digno Congreso para honrorar al
gran Moralista San Alfonso...” (p. 290) is factual and written with a clear desire
to inform and not to fan the flames of a quarrel.
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280 RAPHAEL GALLAGHER

spark at least the occasional scientific debate is a fact. In giving differ-

ent views, even in the gently implied invitation to start discussion, I
would judge Studia Moralia to have tried to reflect the moral theolog-
ical tone of Saint Alphonsus: “In the choice of views, I always took great
care to prefer argument over authority. Before giving my own judgment, I so
placed myself that I would be indifferent regarding the separate questions (lest
I be mistaken), and I would be free from every flame of passion in proceed-
ing”21. Controversy can either illuminate or obfuscate: the editorial
policy of Studia Moralia would indicate a fear of the latter.

Within a world of printed books

A distinctive and much appreciated feature of Studia Moralia for a

decade was a select bibliography prepared with his customary thor-
oughness by M. Benzerath, librarian at the Alphonsian Academy.
This began in Volume 23/1 (1985) and ended in Volume 34/1 (1996).
It gave readers of Studia Moralia a sense of the immensity of material
being published in areas of interest to them. The most comprehen-
sive of these bibliographies is that of Volume 27/2 (1989): there are
4404 entries, and this includes only books published in the previous
four years. This indicates an average of 1000 books per year being
published in areas relating to moral theology. Besides being of re-
search assistance, the Bibliography was a reminder of emerging is-
sues for moral theology: as early as Volume 26/1 (1988) there are al-
ready 19 entries on the then very recent questions of AIDS. The Bib-
liography was discontinued for the practical reason of M. Benzerath’s
retirement. With the arrival of internet access the type of Bibliogra-
phy published by Studia Moralia had reached an end point in any

21 My translation of the ‘Prefaatio’ of Saint Alphonsus to his Theologia Mo-

ralis as given in the edition by L. Gaudé, Rome 1905 at page LVI: “In delectu
autem sententiarum ingens cura mihi fuit semper rationem auctoritati praepo-
nere: et priusquam meum ferrem judicium, in eo (ni fallor) totus fui, ut in sin-
gulis quaestionibus me indifferenter haberem, et ab omni passionis fuligine ex-
poliarem”.
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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 281

case. Its usefulness, in its own time, should not be forgotten as a trib-
ute to one the aims of this journal, to keep readers informed of de-
bates from differing schools of thought.
More classically, Studia Moralia developed a book review section
from Volume 19/2 (1981) onwards. The previous year had begun a
‘Bulletin’ series that was, de facto, a review of books in a particular area
of moral theology. Under different titles (for instance ‘Bibliographi-
cal Notes’) this appeared irregularly for a few years. Studia Moralia in
these years (after 1981) also has some extended reviews and book-pre-
sentations. A pattern emerged by Volume 25 (1987): the first issue had
a select Bibliography; the second issue had book reviews. With the
cessation of the Bibliography in 1996 one finds only book reviews,
with an occasional extended review or short notice. Taking the review
of books, in these various forms, Studia Moralia reviewed nearly 500
books between 1980-2012. This is considerable, but actually small
(about 20 per year) compared to the average of 1000 books being pub-
lished yearly as per the bibliography of Benzerath. The average of
book reviews per issue has declined in the last decade compared to the
first decade of reviews: it is now in single figures rather than double
figures. The fact that Studia Moralia did not have a Reviews Editor re-
flects a passive attitude in this respect: it seems also that publishing
houses are less generous than before in sending out complimentary
copies “in the hope of a review”. On the positive side, a substantial
number of the ‘Books Received’ was, in fact, reviewed. The reviewers
were very often Professors of the Alphonsian Academy. Though
modest, the contact of Studia Moralia with new scientific work
through reviews reflects the broad reach of the journal.

In the company of others

Studia Moralia has distinctive characteristics. It is not, however,

the only journal interested in moral theology over the last fifty years.
A brief reference to some of these suggests itself as a background for
some concluding remarks. The Rivista di Teologia Morale had a focus
on the renewal of moral theology in Italy, with an emphasis on short-
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282 RAPHAEL GALLAGHER

er articles and an eye for new ideas and debates.22 The Revue d’éthique
et de théologie morale also concentrated on a language area, the fran-
cophone one: the articles reflect particularly French concerns.23
Studies in Christian Ethics was founded to foster a particular style of
conversation about ethics in another linguistic area (United King-
dom) where it was judged that the quality of ethical discourse was
never so low or the need so great.24 None of these journals can be
seen as sharing the same ‘space’, in terms of purpose, as Studia
Moralia. The themes treated have some similarity, but the linguistic
confines of each of them meant a particular type of presentation.
Slightly different is the case of the Spanish journal Moralia.25 Given

22 Founded in 1969 this review made a specific choice regarding this. “Di-

fatti, in Italia, manca una rivista esplicitamente dedicata alla teologia morale”:
T. GOFFI, “Perché una nuova rivista?”, Rivista di Teologia Morale 1/1 (1969) 13-
14: here at p. 13. More accurately, the author should have said: “in Italiano”.
23 This review went through a number of confusing name changes: Le Sup-

plément à la Vie Spirituelle (1947-1970), Le Supplément (1970-1986), Revue

d’éthique et de théologie morale was used as a sub-title from 1986-1994, and the
present title dates from 1995. The genesis is partly explained by the increasingly
explicit relationship with ATEM (Association francophone et oecuménique des
théologiens pour l’étude de la morale). For further details and nuances, confer:
G. MATHON, “L’Evolution de la théologie morale dans l’espace francophone
d’après la revue ‘Le Supplément’ 1947-1996”, Revue d’éthique et de théologie
morale (Le Supplément) 50 (1997), no. 203, 5-116.
24 Founded in 1988, this review is under the patronage of the “Society for

the Study of Christian Ethics”. Notable in its policy is the attempt to include
various points of view: “…..Be rigorous. Be demanding. But serve a comprehen-
sive conversation… so the journal can explore what it means to stimulate an ex-
ploratory conversation.” A. Dyson, “Foreword”, 1(1988), vii-viii. The editors
noted the same lack of an English speaking journal in the area of ethics and
moral theology as had been noted in Italy 20 years previously: confer “Editori-
al” of the same issue, page 1.
25 This journal, too, went through a metaphorsis in its title. Originally Pen-

tecostés: Revista de teología y práctica pastoral (1963-1971), it became Pentecostés: Re-

vista de ciencias morales from 1972 to 1978, when it assumed its present title. The
changes from 1972 are explained by the journal becoming the organ of the “Is-
tituto de Ciencias Morales” which had been founded by the Madrid Province of
the Redemptorists in October 1971.
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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 283

its Redemptorist background one can note certain affinities of em-

phasis. But there are differences. Studia Moralia was weak in the area
where Moralia was strong, namely coverage of moral debates in
Spanish theological circles. Moralia was not in competition with Stu-
dia Moralia: the evidence suggests an effort to be complementary
rather than confrontational.26 Though not a journal, the Notes on
Moral Theology acted as a crucial reference-point in this period. Once
more, the aim is quite different to Studia Moralia. Through the Notes
one was kept up to date, in the best sense, on actual questions.27
This rapid review of (some) other moral and ethical journals
highlights that the last fifty years has been one of the liveliest debate
periods in centuries. Instead of seeing other journals as rivals, how-
ever, Studia Moralia would have been happy with the ones that were
there before it and would have welcomed the new ones. This is be-
cause Studia Moralia, confident in its own project, did not seek an
elitist position in the world of moral theological journals. What it
did seek was to keep alive a contemporary conversation about cer-
tain questions that it considered central to its founding tradition,
that is, the alphonsian magisterium. At its best Studia Moralia acted
as a forum where no one ideology predominated or was allowed to
distract from the “mandate” of its tradition: at its weakest Studia
Moralia failed to sustain the scientific conversation over a long

26 While Studia Moralia published a Select Bibliography of recent books, as

noted, Moralia published an important Bibliography, but concentrating on arti-

cles: this complementarily was a conscious decision.
27 For most of the period covered in this article these Notes were written by

R. McCormick though the Notes predate him in Theological Studies and, happi-
ly, have been continued by others after his death. McCormick took a different
editorial line to Studia Moralia: he is decidedly more “open” in his expression of
views: “For it is unfortunately the case that institutional ecclesial life can easily
lead some in the Church to sherk (sic) their critical responsibilities, and even
suppress efforts to face them.”: R. MCCORMICK, Notes on Moral Theology 1981
through 1984. Lanham MD: University Press of America, 1984, vii. In recent
years J. Keenan has been the anchor contributor to these ‘Notes’, collaborating
with other noted scholars including Lisa Sowle Cahill, Stephen. Pope, Thomas
Kopfenstiener, Kenneth Himes and Linda Hogan.
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284 RAPHAEL GALLAGHER

enough period on particular questions to reach a greater clarity on

the questions themselves.
Studia Moralia is a fifty year testimony to putting into practice an
implicit purpose of the journal. Moral truth lies ahead of us, and Stu-
dia Moralia saw itself as a partner with others since the truth is not
discovered alone. What is interesting about moral answers and par-
ticular traditions is that a once-for-all formulation of either is decep-
tive. One could materially repeat the purpose of Studia Moralia as
printed in Volume One: but the means of achieving it would have to
be very different now. These changed, though ever so slightly, in the
last fifty years. The scientific analysis of moral questions driven by
the pastoral preoccupation of a cura animarum must develop or die.
An approach to theology dominated by practical concerns has a no-
ble lineage:28 the future of Studia Moralia will be rich or poor to the
extent that the perplexing questions of such a nature are scientifically
presented in it. The return of ‘old’ questions in fundamental, special
or pastoral moral theology will certainly occur, but the ‘new’ cir-
cumstances of social, ecclesial, and political realities could force a re-
formulation of positions once considered practically immutable.

From print to cloud technology

As noted Studia Moralia is now on-line at www.studiamoralia.org

Current volumes are not yet available, but there is immediate access
to the rich archival material of our journal. I expect further develop-
ments which will impinge on what is actually printed in Studia
Moralia. It began its life in the slow-food age of an annual (and then

28 I am not only thinking of St. Alphonsus here. St. Thomas Aquinas took as

his setting for the Summa Theologiae the two-fold mission of his Dominican Or-
der: to preach and to hear confessions. This certainly changes the way one
might think about theology, including its moral implications. It did so for St.
Thomas. On this point I am convinced by the arguments of LEONARD E. BOYLE,
Facing History: A Different Thomas Aquinas. Louvain-La-Neuve: Fédération In-
ternationale des Instituts d’Études Méediévales, 2000.
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FIFTY YEARS OF STUDIA MORALIA. A COMMEMORATIVE ESSAY 285

biannual) journal. We are now in the fast-food phase of websites and

blogs. It will be a challenge for Studia Moralia to be present to more
immediate debates, particularly outside Rome. This can be achieved,
but hopefully not with a weakening of the scientific standard that has
marked our first fifty years.
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286 RAPHAEL GALLAGHER

SUMMARIES

This article presents, in a commemorative style, the first 50 years of Studia

Moralia. Beginning with the founding intention, the author then presents the
main contributors, the languages in which they wrote and the major themes
of the articles. He comments on the general editorial spirit of the journal and
places it within a wider context of books and other journals. He concludes
with a brief reflection on the future of a printed journal in a digital age.

***

Empleando el estilo conmemorativo, el presente artículo brinda una reflexión

acerca de los primeros cincuenta años de Studia Moralia. Luego de explicar
el objetivo inicial de la revista, el autor se detiene en los principales escritores,
el idioma en el que han escrito y los temas de los diversos artículos. Comen-
ta el espíritu editorial de la revista colocándolo en un contexto más amplio que
el de los libros y de otras publicaciones. El artículo concluye con una breve re-
flexión sobre el futuro de la revista editada en papel en una época digital.

***

Questo contributo offre, usando uno stile commemorativo, una riflessione sui
primi cinquant’anni di Studia Moralia. L’autore spiega l’intento originale della
rivista per poi soffermarsi sugli scrittori principali, la lingua nella quale hanno
scritto e i temi trattati nei vari articoli. Egli commenta lo spirito editoriale della
rivista e lo colloca nel più ampio contesto di libri e altre pubblicazioni. L’artico-
lo termina con una breve riflessione sul futuro della rivista cartacea in una epo-
ca digitale.