Ongoing Revision by Charles E. Curran (review)

REVIEW ARTICLE Ongoing Revision. By CHARLES E. CURRAN. Notre Dame, Indiana: Fides Publishers, Inc., 1975. Pp. 300. $10.95. The subtitle of this volume, "Studies in Moral Theology," indicates that Curran is again presenting a poorly-integrated collection of diverse essays; such an enterprise is markedly different from writing a book. All the familiar strengths and weaknesses of Curran's style are to be found here; they need no extensive rehearsal. The autobiographical reflections of the ninth chapter reveal something of Curran's conception of his project of recent years along with historical and personal factors which have shaped that project. His major effort has been to educate American Catholics concerning " the right to dissent from authoritative, noninfallible, hierarchical teaching." Many Catholics have gained their ecclesial self-identity by consistently adhering to certain moral teachings; being opposed to abortion, divorce and artificial contraception (among other things) seemed (at least to the popular mind) more integral to being a good Catholic than true faith in Jesus Christ. Curran has labored to overcome such a posiiton and he is to be commended. Curran's role as a moral theologian in the American Catholic Church continues to be controversial. He enjoys the enthusiastic support of many thoughtful people, but he is vigorously opposed by others equally thoughtful ; it goes without saying that less thoughtful and more fanatic individuals line up for and against him, but them we cannot easily calm. I believe that American Catholics and moral theology itself would deeply benefit from any intelligent attempts to still a bit the storm which continues to swirl around Curran. I urge, not a false calm hiding sincere disagreement, but rather that our attention turn away from the ongoing encounter between Curran and those who oppose him. So far at least, it would appear that he has not made as creative and positive an impact as some might claim; but neither, to be sure, does he appear as the villain others see and fear. Curran apparently considers himself an academic moral theologian, deeply interested in practical questions, but wishing to address those issues in a speculative scientific way. He seems to contrast himself with Bernard Haring who, after his initial more academic successes, consciously devoted his energies to educating the popular mind; Curran regrets that Haring is not doing more speculative work but he respects Haring's present task. Quite apart from Curran's own self-conception, most American Catholics would think of him in terms of his public stands. Even if we grant that he did his homework on the question of dissenting from authoritative, 69~ REVIEW ARTICLE 693 noninfallible, hierarchical teaching, his impact has come from his public words and actions; he is famous for the courage of his convictions rather than for the intellectual underpinnings of his convictions. American Catholics and moral theology would ha well-served if Curran would clearly opt (a) to invest his. talents in academic research and teaching, or (b) to engage in more popular tasks, one of which could be to serve as a watchdog ready to challenge any tendencies toward slipping back into a moralistic Catholicism. Either option would be worthwhile. Failure so to opt contributes to continued pain and confusion for the American Church. If Curran were to choose the first option, then his vocal and " official " critics should cease any opposition grounded in their reaction to his public words and actions of the past; he should be given an honest opportunity to do scholarly work in moral theology, and any dialogue should be on scholarly grounds. If Curran were to choose the second option, then he surely can expect continued criticism (which he says does not anger him); more significantly, his supporters should then cease making any exaggerated claims for the intellectual calibre of his work. If I am reading Curran accurately, he would claim to be opting for academic research and teaching. Surely he is acutely aware of the complexities surrounding moral questions today; he urges that each issue be studied in its complexity and he is quite willing to forego any unifying theory with which the moralist could approach contemporary issues (because such a theory could tend to be too simplistic). This...