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Bernard Haring
In his autobiography, My Witness for the Church, twentieth-century theologian Bernard Häring recalled his first sentiments toward moral theology: "I found the teaching of moral theology an absolute crashing bore" (Cahalan 10). Ironically, Häring is remembered today as one of the most influential moral theologians of the twentieth century. Bernard Häring brought many new ideas of reform to Catholic moral theology that were considered radical at the time. He began to integrate biblical references into discussions of morality because he felt that the Bible should be "the central source of moral theology" (Cahalan 10). He also emphasized moral theology as human beings' response to God's promise of salvation through Jesus Christ. Häring viewed God as "one of us" and therefore refuted any idea that "made God into a controller rather than a gracious savior" (Curran 11). Bernard Häring's life experiences shaped his passionate interest in moral theology and led to the influential contributions he brought to the Catholic Church during the Vatican II era.Ann Agnew Bernard Häring was born into a large Catholic family in Germany in 1912. Throughout his life, Häring had a strong sense of prayer and spirituality. "Häring's sacramental and prayerful spirituality was the basis for his life and work" (Curran 11). He was known as a calm and peaceful man. In 1933, he was ordained a Redemptorist priest. Häring began his studies of moral theology at the University of Tubingen shortly afterward. However, his studies were interrupted by World War II. Häring was sent to France to serve as a medic for the German army. His experiences during the war had a profound impact on his interest in moral theology. "His war experiences led him to question the moral theology he had learned as a seminary student" (Hamel 109). After the war, Häring resumed his studies and also became involved in pastoral work. He formed a program called "Refugees' Mission," through which he would visit refugee families and share in their poverty with them. Through this ministry, Häring recognized the correlation between responsorial pastoral work and responsorial moral theology. Häring's life experiences, especially his war experiences and his pastoral work, provided the substance for his later contributions to moral theology. In the years leading up to Vatican II, Häring began to advocate ideas that would later become important topics of discussion during the council. During his war experience, Häring embraced ecumenism. He went against strict military orders and served as a priest to Catholics and Protestants alike. On a few occasions he even helped Jews escape the persecution they were suffering. In the 1950s, Häring strongly advocated for the Church's need for reform and renewal, especially in the area of moral theology. His work, The Law of Christ, described a new approach to moral theology and "initiated changes that Vatican II sought to bring about a decade later" (Siker 135). Many of the ideas Häring embraced in the years preceding Vatican II became important contributions to the council several years later. Bernard Häring had several significant roles at the council itself. In The Law of Christ, Häring had laid out exactly what he hoped Vatican II would accomplish. Pope John XXIII, the pope who called Vatican II, wrote Häring a letter praising him and thanking him for all of the ideas contained in his work. Häring served on several pre-conciliar and conciliar commissions that dealt with topics such as chastity, virginity, marriage, family, laity, and religious freedom. He also led several lectures and discussions during the council that influenced the bishops. Häring was elected secretary of the committee that drafted the Pastoral Constitution on the Church in the Modem World during Vatican II. He has even been referred to as "the quasi-father of Gaudium et Spes" (Curran 11). In addition to having an influential role in the years prior to Vatican II, Bernard Häring had several significant roles during Vatican II. Häring's influence did not end with Vatican Council II. He was extremely disappointed with what he saw as a lack of true reform in the Church, and he felt that it was his duty to explain the teachings of the council to various religious and lay groups. Häring wrote a new book about different topics discussed at the council nearly every year between 1963 and 1980. He also traveled throughout Europe and the United States to lecture about these topics. He wrote several books on sexual and medical ethics that were questioned by the Congregation for the Doctrine of the Faith. Between 1975 and 1979, while battling throat cancer, Häring was tried by the congregation. He was criticized by church authorities and suffered humiliation. In the last years of his life, Häring became a strong advocate for nonviolence. His calm and peaceful manner was displayed through his teaching of the "healing power of nonviolence" (Curran 11). Häring's strong influence carried over even into the decades following Vatican II. On July 3, 1998, Father Bernard Häring died at the age of eighty five. Häring committed his life to renewing and reforming Catholic moral theology at a time when the Church itself was undergoing a great deal of reformation. His life experiences and his strong faith guided him as he advocated a renewed moral theology. Häring is known as one of the greatest moral theologians of all time, and it is believed that "no contemporary figure has had greater influence on the reshaping of Catholic moral theology" (Hamel 127). Through Häring's writings, he is remembered as "a theologian who loves the Scriptures, has a profound understanding of human nature … and who is a Christian of deep and profound faith, a holy man who has always been quite spiritually alive" (Cahalan 10). Works Cited Siker, Jeffrey S. Scripture and Ethics: Twentieth-Century Portraits. New York: Oxford University Press, 1997 Bernard Haring, “The Role of the Catholic Moral Theologian”
Abstract by Ann Agnew Haring discusses his understanding of the proper mission of the moral theologian, as well as his hopes for moral theologians of the future. He describes the moral theologian's role as mediator and leamer-teacher, the moral theologian's relationship with the magisterium of the Church, the duty to promote the truth with love, the responsibility to help believers find a vision of wholeness, and the importance of being aware of the "signs of the times." Haring stresses the point that moral theologians are not lawgivers or even law interpreters, but rather, they are mediators of biblical messages and tradition. They should attempt to integrate biblical messages with present human experiences. In addition, they should show appreciation for the past but also discern traditions in order to make them applicable to the present day. Haring asserts that moral theologians should be learners as well as teachers. They should be willing to leam from other people, especially those of different religions. Haring states that there exists more than one magisterium in the Church because all Christians are learners under Jesus. The magisterium of the saints teaches through the example of the saints and their words of wisdom. Through the magisterium of the little ones, moral theologians strive to belong to the "simple" because simple people have greater wisdom in resolving moral issues. The magisterium of the merciful and those in need of mercy teaches the importance of understanding and encouragement. Haring stresses that moral theologians must leam to understand humanity and test current norms against traditional norms. Finally, he discussed the solidarity that exists between moral theologians and the magisterium of the pope and bishops. Moral theologians are responsible for presenting the teachings of popes and bishops, but they must also respond to the doubts of the people and inform authority about these doubts. Haring taught that the moral theologian's overall goal is not teaching prohibitive laws, but teaching and proclaiming Christ's redemptive love. He believed that the moral theologian should be a satyagrahi, like Mahatma Gandhi, who proclaims the truth through love and nonviolence. Through this witnessing of the truth, the moral theologian should strive to achieve liberation for humanity from falsehood and violence. Haring also stressed that the Church does not have ready solutions to every ethical problem, and therefore, moral theologians should raise helpful questions with a "grace of doubt" rather than assert solutions to ethical problems. Moral theologians should strongly assert the fact that there is no final "system" in moral theology. There can be no final code of ethics because humanity does not have a complete vision of wholeness. Believers should practice adopting ethics while also adapting to their own situations. Moral theologians should assist believers in their struggle to find a vision of wholeness by helping them understand their personal vocation. The ideal of wholeness contributes to ecumenism, the unity of all Christians, because it involves many dimensions. Haring felt that it is important for moral theologians to be in tune with what is going on in the world around them. In the nuclear age of the modern day, moral theologians must be at the forefront in advocating peace and nonviolence in order to achieve justice, healthy lifestyles, and better human relationships. Haring also focused on the ecological crisis of the present day. He stated that waste, air pollution, and water pollution present a major danger to all of humanity, and therefore, moral theologians should gain greater knowledge about these problems and work to find solutions to them. In his essay, Bernard Haring described the important role the moral theologian serves in teaching and helping believers along their personal journeys of faith. However, he also stressed as equally important the moral theologian's duty to learn about ethical problems and questions and find solutions to them. A Bernard Haring Bibliography
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