390 - Critical Concerns in Moral Theology

Critical Concerns in Moral Theology
By Charles E. Curran
Notre Dame, University of Notre Dame Press, 1984. 264 pp. $16.95.

This book is Charles Curran's most recent contribution to Roman Catholic ethics. One of the leading moral theologians in this country and author of a distinguished selection of books in the field, the writer is professor of moral theology at Catholic University. This volume is a collection of already published essays, "written for different occasions and purposes," which can be read independently of one another. The book is divided into four subject areas: fundamental moral theology, sexual and biomedical ethics, social ethics, and pastoral practice.

In Part One, Curran focuses the discussion of fundamental moral theology around his assessment of five contemporary texts-those of Häring, OConnell, Maguire, McDonagh, and Böckle. If forced to choose one text as best, Curran would select volume one of Bernard Häring's Free and Faithful in Christ. Curran's discussion of all these works, as well as his own suggestions for improving them, will be helpful to those designing courses in moral theology. Two articles in Part Two discuss the morality of homosexuality and of recent developments in biomedical science and technology.

In Part Three, Curran provides a social ethical analysis of Catholic teaching on peace and war, with special attention paid to the recent American bishop's pastoral letter. He adumbrates the broad outlines of the document for those unfamiliar with it. He then discusses the key question that the pastoral letter poses for ethical theory, namely, the question of the morality of deterrence (is it "wrong to threaten to do what you cannot morally do?"). He examines as well the role of general ethical theory, eschatology, and ecclesiology in the Catholic approach to war and peace. Here the discussion of pluralism in the church and of the grounding of moral norms is particularly insightful.

392 - Critical Concerns in Moral Theology

The third article in Part Three (and in my opinion the most interesting essay in the book) is Curran's discussion of the community organization tactics of Saul Alinsky, author of Reveille for Radicals and Rules for Radicals, an "agnostic Jew" who nonetheless, Curran argues, has had "more impact on grass-roots Catholic work for social justice than any other person or group in the United States in the last few decades." Curran describes Alinsky's use of conflictual tactics, his support for democracy, his belief in working within the system for structural changes, and his championing of the powerless. In a theological and ethical analysis of Alinskys writings and practices, Curran explains why Alinsky's approach to community organization is in accord with traditional Catholic social teaching. In addition, Curran's comparison and contrast of Alinsky with liberation theology sheds light on some of the moral questions raised by the liberation theologians.

In Part Four of Critical Concerns, Curran reminds readers of the "intimate relationship between moral theology and pastoral practice," between reason and faith, theory and practice-but also of the tensions between them. As an illustration of someone able to overcome these tensions, Curran recounts a case study of a "bridge builder," the Catholic psychiatrist John R. Cavanagh. In the final article of the book, Curran discusses the differences between moral theology and pastoral counseling by distinguishing between individual conscience and official church teaching and between the objective and subjective dimensions of the moral act. Both articles are sympathetic to the difficult task of pastoral theology, and those in ministry will find in Curran both encouragement and guidance for their efforts.

Critical Concerns possesses both the strengths and weaknesses of its format. The essays are very accessible to the non-specialist. They are clearly written and structured, with their central points reiterated and summarized, so that the reader can easily follow Curran's line of argument. Curran's obvious command of the field of moral theology will leave many readers (especially specialists) eager for a more detailed treatment of these issues than the essay format allows. After reading Curran's perceptive analysis of contemporary moral texts in Part One, for example, one wishes for a Curran fundamental moral text with an in-depth treatment of all of these "critical concerns."

Readers from all backgrounds will profit from Curran's reminder that, finally, "every Christian is called to live the fullness of the Christian life" and that "moral theologians are not necessarily the best living Christians." Moral theology can help, nonetheless, in "evaluating how Christians should live and act." Throughout the book, Curran's recognition of both the range and limitations of moral theology will prove valuable to readers concerned with both reflecting on and living the Christian moral life.

Leslie Griffin
St. Josephs University
Philadelphia, Pennsylvania