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Books
An inspiring vision, but devil is in the details
A MORAL VISION FOR
AMERICA By Joseph Cardinal Bernardin John Langan, S.J., Editor
Georgetown University Press, 208 pages, $17.95 paper
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By WILLIAM F.
McINERNY
Congratulations to Jesuit Fr. John P. Langan for selecting and
editing 15 addresses, written and delivered by Cardinal Joseph Bernardin, a
titan of the American Roman Catholic scene.
These selections are masterful. Consequently, this work is
destined for historic value. In one source readers are presented with
significant components of Bernardins fears, hopes, dreams and the moral
values that dominated his thinking from 1983 to 1996. Those familiar with his
moral passions will find this book a handy summary of what he loved so much.
For those not familiar with the cardinal, this book will function as an
insightful introduction to his moral imagination and his personality.
Given Bernardins impact on the American religious and
political scene, this volume belongs in the library of every Catholic college
or university (and other libraries as well).
Langans introduction lays out the books aims:
- to provide a compact (though admittedly incomplete) record of
an important moment in American Catholic history;
- to gather texts that speak to a wide American audience
concerned with important moral issues affecting their lives;
- and to present Bernardins consistent ethic of
life to students of Christian ethics and the life of Roman Catholicism.
A Moral Vision for America achieves each aim brilliantly,
especially the last one.
Consistent ethic of life is not a self-evidently
meaningful term. Just what is it? A major contribution of this book is the
composite answer given to that question.
The foundation of Bernardins consistent ethic of
life is the belief that human life is sacred and meaningful because God
is its origin and destiny. Consequently, human lifes sacred value as
understood within the traditions of Roman Catholicism must be consistently
recognized, appreciated and affirmed across a variety of different moral
contexts.
To do so requires a fundamental bedrock of broad attitudes and a
social atmosphere capable of sustaining such affirmations. A great deal of
Bernardins efforts were aimed at engendering and cultivating such
attitudes and atmosphere.
Other fundamentals of his life-ethic include its
prophetic style and the need for public witnessing to it. After all, to be
prophetic is to be public.
He also called for living out this life-ethic with
civility and courtesy, not questioning the motives of others and assuming good
will on the part of all. Even though these latter points were raised within the
context of qualities needed for discourse between religion and politics, I
judge extending them in general to the life-ethic a fair and
reasonable move.
Furthermore Bernardin envisioned a comprehensive framework
(conceptual and spiritual) that would interrelate a vivid spectrum of related
life issues: abortion, nuclear deterrence, the homeless, the helpless, the
hungry, the poor, health care, social/medical/sexual ethics, the federal
budget, the needs of children, assisted suicide, euthanasia and capital
punishment.
Bernardin imagined a major goal for this life-ethic;
namely, the development of coherent relationships between moral principles and
public policy choices.
Intriguingly, Bernardin did not elaborate the specifics of such an
ethic. He broadly outlined his vision but summoned and challenged philosophers,
theologians, poets, scientists, technicians, strategists, political leaders and
citizens to spell out the substance of a consistent ethic of life.
One finds a number of surprises in these addresses:
- Despite the numerous times Bernardin refers to official
teachings of Roman Catholicism regarding moral issues, there is the
inexplicable absence of any mention of the role of individual conscience. The
term appears in the index only once and does not refer to Roman Catholic
decision-making. Roman Catholicism teaches that one must follow a sincerely
informed conscience. How does individual conscience relate to the
consistent ethic of life? No answer to that question appears in any
of the addresses.
- Bernardin also seems to have a very limited understanding of
what ethics means. He states that ultimately ethics is about
principles. However, ethics is also about (but not limited to) good
exceptions to good principles, moral imagination, feelings and the exercise of
conscience.
- A truncated comprehension of ethics may help account for his
simplistic treatment of abortion controversies. In answering his own question
about what kind of society we wish to be, he expresses a classic version of
either/or thinking: one that destroys its unborn children, or one that
commits itself to a decent life for the most vulnerable in our midst. Is
that it? Only option A or B?
- His claim that all Catholics are bound by the moral
principle prohibiting directly intended abortion assumes that this
principle is an absolute admitting of no legitimate exceptions and excludes any
recourse to individual conscience. Both his assumption and exclusion are highly
questionable.
- Bernardin apparently envisioned, for lack of a better term, a
civil-theocracy for America. By this I mean he hoped that moral positions taken
by the Roman Catholic church regarding life issues would become law. He argues
that he is not seeking to impose the religious beliefs of one denomination on
society as a whole; however, if he had his way, the end result would be the
same. Moreover, he states that a consistent ethic of life, provides
a means for assessing party platforms and the records of candidates for
public office. This is reminiscent of the tactics of the Moral Majority
in the 1980s and of the Christian Coalition in the 1990s. Whether one wishes to
be associated with such tactics is a serious question.
- Bernardin fails to define significant terms, although he uses
them freely, for example: abortion, euthanasia, our culture, and
natural death. His use of the phrase from the moment of
conception is simply biologically incorrect. Given the gravity of the
moral issues connected with this terminology, one would expect a careful and
nuanced understanding of the words to be present; however, there is none.
Doubtlessly, readers will find their own surprises within these
pages. Suffice it to say Bernardins thinking is not without problems.
Problems notwithstanding, this book is eminently worth reading,
studying and probing. Since the addresses are arranged chronologically, we can
trace Bernardins flow of concerns over time. One cannot but be touched by
those addresses given as he faced his own impending death.
As a finale, the book concludes with Bernardins last major
project, Faithful and Hopeful: The Catholic Common Ground Project.
With dignity and calm this dying cardinal summoned and challenged his own
diverse, at times quarrelsome, denomination to come together to attempt mutual
understanding expressed as common ground, doing so with civility
and courtesy, not questioning the motives of each other and assuming good will
on the part of all.
Amen.
William F. McInerny, Ph.D. is professor of theology and
religious studies at Rockhurst College, Kansas City, Mo. His specialty area is
theological ethics. He has taught within that and related areas for 15
years.
National Catholic Reporter, January 15,
1999
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