Can Moral Theology be Appropriate?

CAN MORAL THEOLOGY BE APPROPRIATE? I MAJOR PROBLEM has developed in Moral Theology today. It is the relativism inherent in the inability of any mainline Moral Theology to dominate the Catholic scene in a way that provides a basis of consensus against which the diversity in Moral Theology can be evaluated. One of the reasons for this relativism is the kind of argumentation used in contemporary Moral Theology. It differs from the syllogistic reasoning of scholastic Moral Theology. That type of argumentation sought to be tight, consistent and irrefutable. As a matter of fact, this was achieved only at the expense of ignoring the major role that circumstantial (often social, cultural) elements played in the syllogism constructed and used by Moral Theoiogy. II The current argumentation that functions within Moral Theology concerns fittingness or appropriateness. The Latin term convenwntia aptly suggests this argument because it means a coming together of various elements or parts. The result of such a" coming together," if it is successful, is a fittingness of the good that has thereby been assembled and harmonized . The ultimate reason for any legitimate argument in Moral Theology depends on the role played by "the good." The objective of Moral Theology is to provide guidance in pursuit of " the good," whereas attaining " the right " thing to do is the object of law, whether canon or civil. A certain diversity or complexity characterizes the pursuit of " the good " that rec541 54~ SEBASTIAN MACDONALD, C.P. ommends arguments from fittingness within the enterprise of Moral Theology. Indeed, we know from the psychology of human conduct and behavior that every concrete deed we initiate always has some aspect of " the good " which accounts for its appeal to the perpetrator of such a deed, and which constitutes the ultimate reason why such a deed could have been done at all, even should it be evil at the same time. The enterprise of providing guidelines for the attainment of " the good" is complex, and the task of arguing for one choice rather than another is difficult , when any choice can always be supported by the presence of" the good" in its favor. III Here lies the basis of the conflict that is an inevitable part of Moral Theology. One of the results of this conflict built into Moral Theology is the debate and disagreement, often sharp and acerbic, among those proposing their own perception of the good to be accomplished by the action they are supporting. Surely there is no more fierce disagreement than that between those convinced they are on " the good " side. This constitutes a veritable crucifixion for parties to debate in Moral Theology who know that the adversary is in good faith and is sincerely convinced. The pain of such encounter often leaves such debates unfinished. The various " goods " that invite a decision are in conflict. Even in the evidently good decision to perform a kind act, its legitimation must account for the conflict involved in the refusal or omission to do this act of kindness, at this time, for someone else in need, and the comparison called for entails a judgment of what is appropriate in the situation. Finite and limited capacities account for this forced comparison of one good with another. The fittingness of choosing one combination of goods in preference to another can be formulated as a rule justifying my action. This analysis accounts for the fifteen-year old conflict over birth control within Catholic Moral Theology that has seen sides argue the merits of the CAN MORAL THEOLOGY BE APPROPRIATE? 543 good that they pursue,. whether associated with the rhythms of biological fertility, on the one hand, or with the nurturing of love between the spouses on the other. IV The argument from fittingness or appropriateness depends on relationships and comparisons. Charles Curran has assigned a prominent role to relationship in Moral Theology, in an attempt to discover a warrant legitimating a course of action because of the presence of multiple aspects of " the good." (C£. his Catholic Moral Theology in Dialogue. pp. ~8-30; 171179 ). l£ these can be organically related to form a harmonious whole, they constitute an object of action that may be found to...