Appreciation A marvelous exponent of the living
tradittion
By CHARLES E. CURRAN
Special to the National Catholic Reporter
Jesuit Fr. Richard A. McCormick, who died at age 77 Feb. 12 from
double pneumonia after having suffered a severe stroke in June, was a giant and
dominating figure in Catholic moral theology in the United States and the world
in the last half of the 20th century.
He received his doctorate from the Gregorian University in Rome in
1957 and then taught for 17 years at Jesuit theologates in the Midwest. He held
chaired professorships at the Kennedy Institute of Georgetown University and,
from 1986, at the University of Notre Dame.
McCormicks greatest contribution to moral theology was his
authorship of the Notes on Moral Theology published in
Theological Studies from 1965 to 1984. Here the Jesuit author acutely
analyzed and perceptively criticized the periodical literature in moral
theology in all the modern European languages while at the same time charting a
future course for Catholic moral theology. These Notes became must
reading for theologians throughout the world. His knowledge of moral theology
was breathtaking in both its breadth and depth. After he retired from writing
the Notes in 1985, Theological Studies was unable to find
any one person to continue this work.
McCormick specialized in the area of bioethics and served on many
national and professional committees and boards in this area. His writings on
bioethics went beyond the confines of Catholic moral theology and exerted a
major influence on the theory and practice of bioethics in this country and
abroad. These writings serve as a model of how a theologian can and should
participate in public dialogue in our pluralistic society.
McCormick never wrote a synthesis of moral theology or even a
monograph on a particular subject. He was the master of the theological essay
in which he incisively and skillfully homed in on the nub of the issue and
proposed judicious solutions to many of the complex moral problems facing our
world today. In his more popular essays he frequently developed 10 key points
that needed to be considered.
McCormick disagreed with hierarchical and papal Catholic teaching
on issues such as contraception, sterilization, divorce, homosexuality and the
principle of double effect. On the other hand, he defended a very early
beginning of truly individual life in the fetus and steadfastly opposed active
euthanasia while defending the withdrawal of artificial feeding and hydration
when a truly relational quality of life was missing.
Living tradition
Yes, McCormick dissented from and disagreed with some teachings of
the hierarchical magisterium. Yet he deeply appreciated the Catholic
theological and ethical traditions and was a marvelous exponent of the need for
a living tradition. He frequently cited Jaroslav Pelikans statement that
tradition is not the dead faith of the living, but the living faith of the
dead.
Tradition by definition needs to be a living tradition. In the
light of the Catholic self-understanding, the church is called to understand,
live, appropriate and bear witness to the word and work of Jesus in the light
of changing historical and cultural circumstances of time and place.
A truly Catholic approach has always recognized an important role
for reason in the ongoing development of tradition. Think of the development in
the very early centuries of our understanding of the Trinity and of Jesus based
on reasons understanding of nature and person. Catholic moral theology
has made reason most important as illustrated in its natural law theory that is
so identified with Catholic moral theology. Richard McCormick appreciated this
tradition and appropriated the best of it in his own work.
McCormick was trained in pre-Vatican II moral theology. Although
he later disagreed with some of its approaches and conclusions, he learned in
his early theological training the skills of a good casuist. Ever since the
17th century, the members of the Society of Jesus have been leaders in Catholic
moral theology and in developing a casuistic approach that attempts to resolve
complex moral issues. The Jesuits were the first worldly religious
community bound by traditional religious vows but active in the world and
providing guidance for people in their daily lives.
The good casuist perceptively analyzes the situation, recognizes
what is important and what is not, judiciously sees the ramifications of the
issue, accurately compares the case with similar cases and carefully crafts a
solution. Richard McCormick mastered the skills of a good casuist and later
used such perceptive analysis and critical discernment to deal with the
post-Vatican II renewal of moral theology. The title of his 1989 book of essays
indicates such an approach at work -- The Critical Calling: Reflections on
Moral Dilemmas Since Vatican II.
One who works with a living tradition must be steeped in the
knowledge of that tradition, but also, in the words of Vatican II, open to the
signs of the times. Proponents of a living tradition avoid the danger of simply
repeating the formulations of the past or of jettisoning the past for the fads
of the present.
Richard McCormicks teaching and writing exhibit to an
eminent degree the characteristics of one who works out of the living tradition
of Catholic moral theology -- respectful, dialogical, open, critical, modest,
objective and simultaneously creative and conserving.
In the 1960s, change did not come that easily to McCormick as
illustrated in his reaction to the discussion over artificial contraception in
Roman Catholicism in the 1960s. He began (like practically everybody else at
the time) by strongly defending the existing teaching of the hierarchical
magisterium. When Humanae Vitae appeared in July of 1968, he did not
immediately react to the encyclical. In his Notes on Moral Theology
in March 1969, he concluded somewhat modestly that the intrinsic immorality of
every contraceptive act remains a teaching that is subject to solid and
probable doubt. He did not go so far as to say that the teaching is erroneous
or that artificial contraception can be good sometimes. His agonizing over this
particular question occasioned some physical problems, and he ended up in the
hospital after finishing the Notes.
As time went on, McCormick recognized more explicitly the need for
public dissent on some moral issues and for a different understanding of the
way in which the papal and hierarchical magisterium goes about their teaching
functions. He developed a theory of proportionalism to deal with the thorny
question of absolute norms in moral theology -- one can directly do nonmoral
evil as a means (never as an end) if there is a proportionate reason.
A conservative critic in 1981 lamented that the early Richard
McCormick criticized the revisionist approaches in moral theology, but then he
changed and became a leader in Catholic revisionist moral theology. McCormick
clearly recognized the development and changes in his own thinking, but he
always saw an underlying continuity based on his understanding of the living
tradition of Catholic moral theology.
Church as people of God
McCormick took to heart the Vatican II teaching on the church as
the people of God. As a result, he saw the problems with the older way of
understanding the role of the hierarchical teaching office and its function.
The teaching-learning process in the church involves multiple competencies
including the pope and bishops, the scholarly work of theologians and the
thinking, living and witness of all the faithful. McCormicks call for a
renewed theory and practice of the hierarchical teaching office included the
following points: Recognize noninfallible teaching for what it is -- fallible;
admit past mistakes in hierarchical teaching; recognize the processive nature
of the search for truth in the church and the need for wide consultation. He
especially objected to the Vaticans continued use of a particular type of
neoscholastic natural law method and its failure to recognize the legitimate
pluralism in Catholic moral theology today.
For the last two decades, McCormick has lamented what he so aptly
called the chill factor in Catholic moral theology resulting from
the defensive negativity of the Vatican to contemporary
developments. From his studies he was convinced that public dissent from
noninfallible church teaching was at times justified and necessary. The very
tradition itself and the contemporary needs of the church called for such
recognition, but the Vatican refused to budge. [W]hen criticism is
squelched and power enlists theology for its own purposes, the entire church
suffers
(Critical Calling, p. 127).
McCormick, who knew the history of Catholic moral theology inside
and out and greatly appreciated the need for the living tradition in Catholic
theology, bristled and felt insulted when bishops or others accused him of
disloyalty or forbade him to speak in certain places. But he also used his
prestige and leadership in Catholic moral theology to support and encourage
younger colleagues in the light of the restorationist tendencies of the Vatican
and its resulting chill factor. In the middle 80s he gathered
together 40 or more like-minded theologians at Notre Dame on an annual basis to
encourage and strengthen them in their search for a renewed and truly
traditional Catholic moral theology.
In the last few years he was not able to do the groundbreaking
research that characterized his earlier work, but he continued to write
significant essays defending the revision of Catholic moral theology.
Leader of like-minded colleagues
McCormick was the oldest and the leader of many like-minded
colleagues. His younger colleagues deeply appreciated his masterful writings,
his concern for and genuine interest in supporting their work, and his caring
and thoughtful personality.
He was a person of deep faith that quietly but effectively
influenced all he did. He knew that living the Christian life was more
important than theologizing about it.
I never once heard him complain about his lot after his severe
stroke in June. In a number of phone conversations, he repeatedly praised the
care and concern of his caretakers at the Jesuit infirmary outside Detroit.
Even in the infirmary he was primarily concerned about others. He
told me that the nurses and nurses aides were underpaid and he was going to ask
the provincial superior to do something about it. Richard McCormick, the master
teacher of moral theology, also taught us all by his life and example.
I must close with my own personal thanks to Dick who was my
co-editor on 11 volumes, a colleague, a strong supporter in my struggles and a
good friend. I have many consoling personal memories of my friendship with
Dick, but let me share one with you that is so typical of Dicks upbeat
spirit, his incisive mind, his pithy verbalization and his sense of humor.
A few months ago, still paralyzed on the left side from the stroke
and obviously weakened from his illness, he left a short message in a somewhat
halting voice on my answering machine. Hi, Charlie. Its Dick. I am
fine; well, actually I am supine. But I am still kicking -- I guess this is
true for many of us in the church today.
Fr. Charles E. Curran is the Elizabeth Scurlock University
Professor of Human Values at Southern Methodist University, Dallas. He
delivered the homily at the funeral Mass for Fr. Richard McCormick.
National Catholic Reporter, March 3,
2000
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