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

246 MARTIN MCKEEVEREvaluative observations and open questionsAs noted at the outset, the question as to Häring’s contributionto the renewal of moral theology co-involves quite a numberof difficult and controversial questions regarding the verynature of renewal in this discipline. While each of the contributionsconsidered above contains specific points pertinent tothese underlying questions, it seems more useful at this point toconsider the import of the volume as a whole. There is in fact alarge (too large?) degree of convergence in the assessmentsoffered. I propose the following as a synthetic version, grossomodo, of the conclusions reached in this volume which willhelp to introduce some broader evaluative reflections and identifya number of open questions:Bernhard Häring was born into a Church which was, both inits pastoral practice and its moral theology, still very much underthe influence of the Counter-Reformation. As a member of theCongregation of the Most Holy Redeemer, he entered a pastoraland theological tradition which goes back, through the vicissitudesof history, to the founder St. Alphonsus Liguori, patron ofmoral theologians. Before Häring, various theologians, inGermany and elsewhere, had already expressed their objections tothe casuistic and legalistic character of moral theology. Some ofthem had sketched the lines of a possible renewal involving a newemphasis on Scripture, on the person of Christ, on the mystery ofsalvation and on a more comprehensive understanding of thehuman person. Häring’s contribution, in broad continuity withthe Alphonsian tradition, is that of attending sensitively to theselines of critique and of finding an idiom in which to respond tothem in a broad public forum. The Law of Christ thus marks theclose of an era in moral theology, particularly concerning method,in that it introduces a new focus on themes such as those justmentioned and a new openness to modern culture and the humansciences. Such an approach found approval in Vatican II and hasset the agenda for much of moral theology since then. The interveningperiod has involved such radical social and cultural transformation,however, that many of Häring’s predictions and aspirationshave not been realised. He is nonetheless to be honoured asone who, at a difficult time, developed an approach to moral theologywhich can be emulated at present and into the future.

THE 50 TH ANNIVERSARY OF THE LAW OF CHRIST 2471. The first thing to be noticed about such a reading ofHäring’s contribution, to which I personally have no substantialobjections in so far as it goes, is that we are in the realm of narration,with all the hermeneutical implications of that fact(who is telling the story? about whom? for whom? in what literarygenre? using what sources? to what effect? etc.). In order toappreciate the importance of such considerations, one needonly imagine a version of this same story which would presentHäring as one who contributed to the ruin of moral theologyrather than to its renewal. Such a version would logically leadto the conclusion that moral theology should now try to reversethe trends set by Häring. So it is important to remember thatthe way we tell the story of Häring and his contribution tomoral theology is controversial, not least in that it carries withit implications about where this discipline should go from here.2. The source of such conflict is of course primarily theologicalrather than historiographical, but it serves to remind usthat theological positions emerge in history and are contestedin history. To narrate the history of moral theology inevitablyinvolves making theological judgements and interpretations.Take as an illustrative example the question of conscience, perhapsthe flagship of Häring’s theological vision. In narrating thehistory of Häring’s treatment of this theme, an author candemonstrate, as an historical fact, how it emerges in his works.But this particular historical fact has also what we might call‘systematic’ (or maybe ‘systemic’) repercussions in that it, atleast implicitly, involves giving more weight to this aspect of acomprehensive moral theological vision than to some otheraspects. Whether such a change constitutes ‘renewal’ or‘progress’ is not simply an historical judgement but a theologicaljudgement based on some criteria not immediately providedby the historical account. Matters become very delicate whenrival historical accounts emerge which are rooted in rival theologicalviews.3. Given such conflicts of interpretation, a major strengthof this volume is the care it takes in studying the historicalevolution of Häring’s thought. In order to appreciate Häring’stheological project it is vital to know what form of theology wasprevalent in his day and where he finds the inspiration to pro-

THE 50 TH ANNIVERSARY OF THE LAW OF CHRIST 2471. The first thing to be noticed about such a reading ofHäring’s contribution, to which I personally have no substantialobjections in so far as it goes, is that we are in the realm of narration,with all the hermeneutical implications of that fact(who is telling the story? about whom? for whom? in what literarygenre? using what sources? to what effect? etc.). In order toappreciate the importance of such considerations, one needonly imagine a version of this same story which would presentHäring as one who contributed to the ruin of moral theologyrather than to its renewal. Such a version would logically leadto the conclusion that moral theology should now try to reversethe trends set by Häring. So it is important to remember thatthe way we tell the story of Häring and his contribution tomoral theology is controversial, not least in that it carries withit implications about where this discipline should go from here.2. The source of such conflict is of course primarily theologicalrather than historiographical, but it serves to remind usthat theological positions emerge in history and are contestedin history. To narrate the history of moral theology inevitablyinvolves making theological judgements and interpretations.Take as an illustrative example the question of conscience, perhapsthe flagship of Häring’s theological vision. In narrating thehistory of Häring’s treatment of this theme, an author candemonstrate, as an historical fact, how it emerges in his works.But this particular historical fact has also what we might call‘systematic’ (or maybe ‘systemic’) repercussions in that it, atleast implicitly, involves giving more weight to this aspect of acomprehensive moral theological vision than to some otheraspects. Whether such a change constitutes ‘renewal’ or‘progress’ is not simply an historical judgement but a theologicaljudgement based on some criteria not immediately providedby the historical account. Matters become very delicate whenrival historical accounts emerge which are rooted in rival theologicalviews.3. Given such conflicts of interpretation, a major strengthof this volume is the care it takes in studying the historicalevolution of Häring’s thought. In order to appreciate Häring’stheological project it is vital to know what form of theology wasprevalent in his day and where he finds the inspiration to pro-

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