Appreciation Bernard Häring: a moral theologian whose
soul matched his scholarship
By CHARLES E. CURRAN
German Redemptorist Fr. Bernard Häring, the foremost Catholic
moral theologian of the 20th century and a leading advocate for church reform
before, during and after the Second Vatican Council, died in the Redemptorist
monastery in Gars-am-Inn, Germany, July 3. He was 85 and had been in active
retirement in Gars since 1986.
Häring was a priest medic in the German army in World War II.
He published a ground-breaking work of moral theology, The Law of
Christ, translated into more than a dozen languages. A professor of moral
theology at the Alfonsian Academy in Rome from 1950 to 1986, he was a most
influential peritus at Vatican II. He was also an indefatigable,
globetrotting missionary for Christian spirituality and church renewal and a
staunch opponent of legalism and hypocrisy in the church.
The objective facts of Häring's life can never capture the
spirit of the person. On the other hand, in reflecting on Häring's life
and contribution, I must admit to my own sympathies and prejudgments.
Häring has been teacher, mentor, spiritual director, friend and supporter
to me.
I first encountered him teaching moral theology at the Alfonsian
Academy in Rome in 1959. His approach changed my thinking dramatically. I was
instrumental in bringing him to the United States for the first time, in 1963.
He later spent many months each year teaching and giving retreats in the United
States. He was a bulwark of support for me in my own struggles with the
Vatican. I thank God for his example, strength, advice and encouragement.
What made Häring the person he was? What explains his life and work? Like
all Christians, he had to answer the gospel question of Jesus: "Who do you say
that I am?" Häring's answer reveals much about him. "Jesus is for me Son
of Man, which means above all that he is `one of us.' He is Son of God, the
Father's unsurpassable offering and assent to us. He is the prophet, the
nonviolent but also powerful unmasker of all false images of God, of every
religious falsification, the perfect worshiper in spirit and in truth." This
basic commitment and faith help us to understand Häring the moral
theologian, the church reformer and the deeply spiritual Christian person.
His 1954 The Law of Christ proposed a biblical, liturgical,
Christological and life-centered moral theology. He pioneered a new approach to
moral theology that opposed the method of the manuals with their concern for
training confessors for the sacrament of penance by learning how to distinguish
what is sinful and the degrees of sinfulness.
Häring's moral theology was based on the covenant -- the good
news of God's loving gift for us and our grateful response. Christians are
called to growth and continual conversion in their moral life and in their
multiple relationships with God, neighbor, world and self. He staunchly opposed
any legalism that made God into a controller rather than a gracious savior.
Two significant developments occurred in his moral theology. The
earlier Häring, as indicated by the title of The Law of Christ,
still saw law as the primary model of the Christian life. But in 1978 his new
three-volume moral theology, written this time in English, was titled Free
and Faithful in Christ, which indicates the move to a more relational model
for the moral life and the rejection of a legal model.
The second development involved a growing emphasis on the healing
power of nonviolence. Häring was truly a person of peace who often
candidly and forcefully stood up for his position, but his manner was always
nonviolent. Even among nations the later Häring emphasized the need for
nonviolence, although he did not totally exclude all use of force.
Some criticized Häring's moral theology for its lack of
scientific rigor and its often homiletic style. There is some truth in these
criticisms. Häring was never primarily an academic writing learned tomes
in search of academic promotions and acclaim. He wrote for the church and the
people of the church. However, his work came from a deep and creative
intelligence that helped to reshape the entire discipline of Catholic moral
theology in the post-conciliar era. In his various writings he also showed a
broad knowledge not only of theology and scripture but also of sociology,
psychology and medicine.
The German Redemptorist was a prolific author, writing about 90
volumes in moral theology, spirituality and church reform. In addition he was
an indefatigable speaker, going all over the globe to give lectures,
conferences and retreats. Häring spoke fluent German, French, Italian,
English, Spanish, Portuguese and Polish and even learned Russian during the
war. He traveled and lectured extensively in Europe, Africa, Asia and the
United States.
Long before Vatican II made it popular, he was involved in
ecumenical dialogue. During the war he defied military orders and ministered as
a priest not only to Catholics but to Protestants. On the Russian front he
baptized many Orthodox children in the midst of the savagery of war. His
doctoral dissertation, "The Holy and the Good," done in Tübingen, Germany,
in 1947, showed his familiarity with many Protestant thinkers. After the
council he served as a visiting professor for a semester at three non-Catholic
institutions here in the United States: Brown University, Yale Divinity School
and Union Theological Seminary.
As a church reformer, Häring played a significant role in
Vatican II. Pope John XXIII wrote a letter praising and thanking Häring
for his The Law of Christ. In his diary Pope John mentioned that he had
read with great joy and complete agreement Häring's book on what he hoped
the council would do. Pope Paul VI, in his first year as pope, invited
Häring to give the annual retreat to him and the Roman curia and
encouraged him to speak frankly and without fear.
Häring also contributed to the council documents. He served
on the pre-conciliar and conciliar commissions and was the secretary of the
editorial committee that drafted the Pastoral Constitution on the Church in the
Modern World. Cardinal Fernando Cento, the co-president of the mixed commission
in charge of that document, publicly referred to Häring as "the
quasi-father of Gaudium et Spes."
Häring consistently opposed legalism and religious
falsification wherever he found them. During the council he frequently
addressed groups of bishops and the press. His honesty and forthright comments
were widely appreciated.
In 1968, he publicly disagreed with the encyclical Humanae
Vitae, which condemned artificial contraception. I will never forget my own
exhilaration when Häring readily agreed to sign the statement of dissent
from Humanae Vitae that we had proposed here in the United States the
day after the encyclical was issued.
His reaction to Pope John Paul II's 1993 encyclical Veritatis
Splendor was especially strong. "Let us ask our pope: Are you sure your
confidence in your supreme human, professional and religious competence in
matters of moral theology and particularly sexual ethics is truly justified?
... We should let the pope know that we are wounded by the many signs of his
rooted distrust and discouraged by the manifold structures of distrust which he
has allowed to be established."
Behind Bernard Häring the theologian and church reformer
stood Bernard Häring the person of prayer and deep spirituality. Anyone
who spent any length of time with him recognized he was truly a person living
in the presence of God. There was an interior calm and peace in Häring
that showed through in all that he did even when he strongly opposed what he
considered religious falsification. ðHäring was often involved in
pastoral work and spent much time giving retreats and spiritual conferences all
over the world. He took a special interest in setting up houses of prayer for
religious orders where people could come to attend to their own spiritual
lives. He gave spiritual conferences not only to lay people, priests and
sisters throughout the world, but also to many non-Catholics. For example, he
annually gave a retreat to the members of the Church of the Savior in
Washington and Baltimore.
Häring's sacramental and prayerful spirituality was the basis
for his life and work. He was brought up in a very pious and traditional German
family. Throughout his life, he practiced what he preached about continual
conversion and growth in one's life with God.
He was often characterized by others as too optimistic. But his
was an optimism of grace based on the redeeming love of God. In his own life he
experienced deep sorrow and pain. He faced death many times in the war. After
four bouts with cancer in the later 1970s, he lost his larynx and could no
longer speak normally. What a cross for a man who had spoken all over the world
in so many languages! In the 1970s he was investigated by the Congregation for
the Doctrine of the Faith, and this cruel investigation continued even in the
midst of his serious illnesses. He also suffered greatly from the lack of true
reform in the church after Vatican II, but he continued to have hope based not
on human prognostication but on the redeeming love of God.
Häring served the church as a committed, holy, intelligent,
and courageous person. His legacy is an example and sign of hope for all who
struggle for conversion in our lives and in our church.
Charles E. Curran is Elizabeth Scurlock University Professor of
Human Values at Southern Methodist University.
National Catholic Reporter, July 17,
1998
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