My old professor, Father Charles Curran, is the center of controversy once again. Father Curran was the moral theology professor at St. Bernard’s Seminary in Rochester, then controversially at The Catholic University, and lately at Southern Methodist University in Texas.
Father Curran’s latest grievance concerns the undue emphasis (in his opinion) that American bishops have accorded the scandal of abortion. The priest argues that the abortion issue has never been as clear in Catholic theology as the American hierarchy claims. Following the lead of Nancy Pelosi, Father Curran claims that both St. Augustine and St. Aquinas were somewhat uncertain about the exact humanity of the unborn child, or, as Father Curran would prefer, the fertilized egg. The bishops are consequently overreacting when they value life from the moment of conception.
The excessive attention accorded the unborn child by the American episcopacy also detracts from other critical social issues facing America today, the professor alleges. Reminiscent of the seamless garment analogy of Cardinal Bernadin, Father Curran argues that militarism, sexism, economics, health care, racism and immigration, “inter alia” (among other things), are not sufficiently brought to the attention of the American Catholic public due to the lopsided attention given to the plight of the unborn. Father Curran was not alone in his pre-election warnings to Catholic voters. Jesuit Father Reese and Notre Dame’s Father McBrien (no surprises) concurred that Father Curran’s observations were typical of American Catholic moral theologians today.
Father Charles Curran is no fool. In fact, he was an excellent professor making moral theology both attractive and plausible. Even his current controversial arguments have a certain rational foundation and appeal. But theology, like the Bible, cannot be appropriately read out of context, separated from the believing community. “Sentire cum Ecclesia” – think with the church – applies just as much to theologians as it does to lay people. The church has certainly forbidden abortion since apostolic times. The ancient Didache, a first century document, specifically mentions abortion as a capital offense. One of the distinguishing marks of the early Christian community when compared to the pagan society surrounding it was its abhorrence of abortion. In fact, the strong embrace of family life – marriage, birth, fidelity, parenting – was a most compelling element in the conversion of the Roman world to the Christian faith. The legalization of abortion in the modern Western world has, of course, catapulted this crime against motherhood, parenthood and childhood into the forefront of the religious world and the political world. Pope John Paul II considered abortion the “greatest burden” of his pontificate. Mother Teresa spoke prophetically when she remarked on abortion, “Whoever loses respect for part of life losses respect for all of life.” All the contemporary popes – Paul VI, John Paul II, Benedict XVI – have straightforwardly endorsed the teaching of Vatican Council II which most severely condemned abortion: "Life must be safeguarded with extreme care from conception; abortion and infanticide are abominable crimes." Pope Paul VI, speaking on this subject on many occasions, was not afraid to declare that this teaching of the church “has not changed and is unchangeable.”
At the time of Father Curran’s remarks it was idly speculated that the nomination of the two new American Cardinals might suggest some ambivalence on the part of Rome toward the abortion question in the USA. Cardinal-elect Burke is adamantly and stridently against voting for pro-abortion politicians and against their reception of Holy Communion. Cardinal-elect Wuerl is reportedly more patient with erring politicians. Happily, ambiguity is not a problem for the Diocese of Providence. Rhode Island has long had a phalanx of residential and retired bishops who are vocally and visibly steadfast in their opposition to abortion in theory as well as practice. Certainly this is true of American Catholics leaders and practicing Catholics in general. Such enduring and extensive rejection of abortion by the believing community must be taken into account by any faithful theologian. Those who would argue for the “sensus fidelium” on other issues must be equally attuned to the sense of the faithful on the abortion issue. From pope to person in the pew, the Catholic world is both unanimous and correct in its rejection of abortion in any and all its forms.
