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is action only by also explicating to some extent Christian life-praxis insofar as ' it is belief.

It is an interesting question in this connection whether the analysis of faith as necessarily having the two aspects of trust and of loyalty, and hence of hope and of love, casts any light on the difference between systematic theology and moral theology. Could one say, for example, that even in their common concern with faith (i.e., Christian self-understanding) systematic theology and moral theology are already different, in that the first is concerned with faith in its first relatively passive aspect of trust or confidence, and hence of hope, while the second is concerned with faith in its second relatively active aspect of loyalty or fidelity, and hence of love?

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One other thought that may be relevant to understanding the difference is that systematic theology is closer, in a way, to historical theology even as moral theology is closer, in a way, to practical theology. Granted that systematic theology and moral theology are alike in being concerned with
general principles rather than particular facts, the general principles of self-understanding and belief with which systematic theology is concerned are themselves historically determined and are accessible only through particular historical experience and reflection, while the general principles of self-understanding and action with which moral theology is concerned are themselves practically ordered and are applicable only through particular practical experience and reflection.

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