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- Sales Rank: #5761695 in Books
- Published on: 1984
- Binding: Hardcover
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Free and Faithful in Christ
By Greg
In the 1970's, Catholic moralist Bernard Haring undertook to revise an earlier massive three-volume treatise on moral theology called 'The Law of Christ.' Written around the Vatican II period, the Law of Christ series tended to follow the manualist tradition in Catholic moral theology with the approach being a bit like a computer program today - input the right commands into the properly programmed system and out comes the right answer. Likewise, manualist moral theology focused on drawing up lists of sins, their nature and gravity (whether it is light or serious matter), and the required penance advised for the sin. Such an approach was primarily designed to teach Catholic priests in the art of 'casuistry' in the confessional, something later ridiculed by Pascal and the Protestants.
Manualist moral theology had its advantages as well as its weaknesses - indeed traditionalist Catholics following in the footsteps of JPII are trying to revive it today, either in the form of revised scholastic works or in the new 'natural law' theories of morality. The massive three volume 'Way of the Lord Jesus' by Germain Gricez (which I covered in another review) is a good example of the revived manualist tradition.
Yet Haring realised the danger of sterile legalism, blind obedience to authority, and the lack of creativity inherent in the manualist tradition. Recalling the horrors of the Nazi era in his own country fostered by the silent acceptance of the public and the churches of barbarous Nazi atrocities based on a culture of absolute obedience, Haring argued moral theology had to have a new focus. Much like Pope Francis today, Haring called for a return to scripture, Christ and a new approach to tradition, moving beyond static absolutes and laws to a more dynamic, personalist and relational approach to moral theology.
This revision is accomplished by Haring with great insight, pastoral compassion and wisdom, and formidable knowledge of human nature, without watering down the demands of the Gospel or engaging in hard-headed legalism. It is all the more remarkable he is able to achieve this as a relatively traditionalist priest.
Haring got into hot water with the Vatican in his later years as he questioned the absoluteness of some church moral teachings and decrees. Dying in 1994, it is a shame he did not return to these works to modernise them. It is unfortunate no-one of his calibre and talent has replaced him.
The only fault with his works I can point out is the lack of a systematic approach - the writing often seems more like a series of seminar notes or papers than a logically connected whole. This is a big weakness of this set of works compared to the more systematic and clear 'Law of Christ.' But perhaps a less structured approach was needed to allow more freedom for Haring to explore moral issues in a more flexible manner.
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