Summaries / Resúmenes - Studia Moralia
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Summaries / Resúmenes - Studia Moralia

Summaries / Resúmenes - Studia Moralia Summaries / Resúmenes - Studia Moralia

studiamoralia.org
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11.07.2015 Views

240 MARTIN MCKEEVERund das Gute (The Sacred and the Good). The point here is thatthe theme of culture is conspicuous by its absence – in thisrespect Häring is still typical of his time. Hidber then goes on tonote how in some of the early works of Häring first signs of achange are in evidence. These concern the arts and the mediaon the one hand and an increasing sensitivity to developmentsin sociology on the other. The time during the council is illustratedby noting the concordance between some key passagesfrom Gaudium et spes and Häring’s writings. After the Council,Häring produces Frei in Christus (Free and Faithful in Christ) awork which manifests the new-found centrality of culture inHäring’s reflection. Nowhere is this more evident than inHäring’s ‘paradigm change’ (86) with regard to the question ofpeace/non-violence and in his growing awareness of the importanceof ecology.One of the most interesting parts of Hidber’s contritution isthe reflection he offers on the period after Häring. He acknowledgesthat precisely the concept of culture has evolved so radicallyas to require a revision of Häring’s understanding (89).What cannot be doubted is the value of Häring’s example as amoral theologian aware of the need for sensitive but criticalengagement with contemporary culture.Josef RömeltJosef Römelt takes up the interesting question of Häring’sdialogue with the human sciences. As in the other contributions,the interest is two-fold: historical, in that it is importantto know what Häring undertakes in his own time; ‘systematic’,in that major questions arise as how Härings approach can beadopted today. As an illustration of both levels of interest,Römelt chooses two fields in which the controversial and delicatenature of the issues involved emerge with clarity: familylife and bioethics.Römelt sets the scene for this discussion by reviewing whathe calls the starting-point of the reform of moral theology. LikeGallagher and Schockenhoff, he notes the background influenceof such scholars as Sailer and Mausbach on the way inwhich Häring conceives of a radical revision of moral theologyat a methodological level (96). To these Römelt adds an empha-

THE 50 TH ANNIVERSARY OF THE LAW OF CHRIST 241sis on the crucially important influence of the social andhuman sciences in this same project. Conceived of at first asancillary sciences, these are increasingly influential on Häring’sunderstanding of the task of moral theology .Having set the scene is this way, Römelt takes up the morecomplex question as to how Häring integrates this new-foundappreciation of the human sciences into his moral theologicalthinking. The novelty of Häring’s position is portrayed as amarked shift away from a natural law based normative ethictoward a Christ-centred personalistic ethic which takes greatercognisance of human subjectivity and historicity (101). Such achange of approach, particularly in a secular and pluralistsocial context, imposes upon moral theology a humbleacknowledgement of the fact that it too must learn from thehuman sciences. Without of course abandoning the integrativeand critical resources supplied by moral tradition, moral theologycomes to understand itself as fides quaerens scientiam(104), particularly in the face of emerging sciences. A key meritof Römelt’s presentation is his sensitivity not just to the inherentvalue of Häring’s ideas and intuitions (which he admits attimes remain rather unsystematic) but also to their reception inthe Church after Vatican II. Häring finds a new language inwhich to discuss moral and theological issues which a greatnumber of people were able to understand.The final section of Römelt’s piece focuses in turn on thefamily and bioethics as two fields which illustrate the dialoguediscussed above. In the case of family life, Häring’s approachstands in rather stark contrast to approaches more typical ofthis period. Depending first on sociology and then on the psychologicalsciences, Häring recognises the need to respond tothe complexity of emerging forms of family life with somethingmore than a repetition of norms articulated in another epoch.The challenge is of course to do this without betraying the keymoral principles of the whole tradition (109). In this fieldHäring’s proposal centres on the experience of conscience asthe necessary mediation between traditional values and currentsituation.The field of bioethics is even more dramatically illustrativeboth of the problems posed by Häring’s in his time and of thedifficulty of judging a suitable response for our time. Römeltacknowledges an extraordinary openness on Härings part, in

240 MARTIN MCKEEVERund das Gute (The Sacred and the Good). The point here is thatthe theme of culture is conspicuous by its absence – in thisrespect Häring is still typical of his time. Hidber then goes on tonote how in some of the early works of Häring first signs of achange are in evidence. These concern the arts and the mediaon the one hand and an increasing sensitivity to developmentsin sociology on the other. The time during the council is illustratedby noting the concordance between some key passagesfrom Gaudium et spes and Häring’s writings. After the Council,Häring produces Frei in Christus (Free and Faithful in Christ) awork which manifests the new-found centrality of culture inHäring’s reflection. Nowhere is this more evident than inHäring’s ‘paradigm change’ (86) with regard to the question ofpeace/non-violence and in his growing awareness of the importanceof ecology.One of the most interesting parts of Hidber’s contritution isthe reflection he offers on the period after Häring. He acknowledgesthat precisely the concept of culture has evolved so radicallyas to require a revision of Häring’s understanding (89).What cannot be doubted is the value of Häring’s example as amoral theologian aware of the need for sensitive but criticalengagement with contemporary culture.Josef RömeltJosef Römelt takes up the interesting question of Häring’sdialogue with the human sciences. As in the other contributions,the interest is two-fold: historical, in that it is importantto know what Häring undertakes in his own time; ‘systematic’,in that major questions arise as how Härings approach can beadopted today. As an illustration of both levels of interest,Römelt chooses two fields in which the controversial and delicatenature of the issues involved emerge with clarity: familylife and bioethics.Römelt sets the scene for this discussion by reviewing whathe calls the starting-point of the reform of moral theology. LikeGallagher and Schockenhoff, he notes the background influenceof such scholars as Sailer and Mausbach on the way inwhich Häring conceives of a radical revision of moral theologyat a methodological level (96). To these Römelt adds an empha-

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