Catholic living: A more radical call
Guest Columnist
By Msgr. Francis X. Meehan
Someone drops in today — a man who long ago decided to live the Gospel — live the Gospel, that is, day-in and day-out. He throws a question my way: “You are a moral theologian, right?” I smile at his friendly setup, and respond, “Yes, I try to keep reading.” He follows warmly: “Then, tell me — how come moral theology seems to concern itself only about people doing the minimum?”
The conversation continues, and through his good wisdom, we manage to reach greater depths this day. I ask him if I may reproduce a piece of our conversation. He happily gives permission.
As to his lead-off question about moral theology, I refer to some history-of-theology studies. The key historical question has always been this: How did moral theology become so separated from the full spiritual life?
The Second Vatican Council understood the problem. The Council urged that moral theology become “more thoroughly nourished by scriptural teaching;” that it “show the nobility of the Christian vocation of the faithful;” that it manifest the obligation of the faithful to “bring forth fruit in charity for the life of the world.”
These three simple exhortations carried an implicit admission: Somewhere around the 12th century, moral theology took the road of the Commandments and the solving of moral problems especially oriented to confessional guidance. And in so doing, it became separated from spiritual theology, which concerned itself with prayer, with the beatitudes, with the call to live a full Gospel discipleship.
My friend finally comes to his main point: “I worry,” he says, “that we Catholics have become too accepting of a certain atmosphere that envelops us.” I ask which atmosphere. He mentions two points in particular: First, a form of militaristic nationalism that more and more fills the air, and secondly, a continuing anti-life atmosphere that accepts certain offenses against human dignity. He cites abortion and the recent torture authorized by our government. We Catholics, he says, are sometimes too fearful, or too embarrassed to enter the fray.
He tells a story. Two launch-control commanders are assigned to a nuclear silo. In this case, one is a man and one is a woman. They are tasked with the duty of releasing a nuclear missile — if the order is given. The man submits a moral question to a Catholic magazine. The question has nothing to do with his releasing a bomb that will kill more civilians than Hiroshima and Nagasaki together. His question has to do only with how the close quarters have forced his female colleague and him into a questionable male-female living situation.
My friend cites this allegedly true story as illustrating a loss of moral vision — a cataract on our moral eyesight that sees the trees, but misses the wider forest — a distortion that leaves broader questions unasked.
On the more general question regarding moral and spiritual theology becoming more integrated, we both cite examples of progress. Both of us enjoy a happy familiarity with friends among laity, priests and religious who strive to “bring forth fruit for the life of the world.” One couple takes serious salary cuts in order to position themselves as helping professionals. Others — husbands, wives and singles — make retreats, search out spiritual reading, share scriptures, prepare for the Sunday Readings, visit Adoration chapels, and speak out on issues of militarization, hunger and life.
And, surprisingly, those Catholic Christians seem to know, more than anyone, their own deepest need of God’s mercy. There is no seeking only the minimum here — but a real coming together of moral and spiritual theology, of Commandments and beatitudes. May the moral life of each of us be more and more nourished by the Word of God. May the more radical tug of the Gospel call spur each of us to “bring forth fruit in charity for the life of the world.”
Msgr. Meehan assists spiritual directors in their work for St. Charles Borromeo Seminary.