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20 of 29 people found the following review helpful:
I am aghast that another reviewer considers Curran to lack the "mental age and spiritual maturity" to write this book. Rome did award him two doctorates after all. Curran is widely respected in the field and has been writing (almost 40 books?) since the 60s. He's met with John Paul II and wrestled theologically with Ratzinger, now Pope Bendict XVI, several times, only to be censured as an example to other canonized theologians who still rightly teach that conscientious catholics can dissent from noninfallible teaching. Most good Catholic moral theology is now coming from Catholic scholars at noncatholic schools, where a climate of fear remains since Curran's dismissal such that theological critique, academic freedom, and creativity is rare. You can read about "the Curran Case" and its impact in many books. This book is another important contribution to Catholic Moral Theology by one who loves the church but refuses to simply repeat the party line. Another reviewer revealed his ignorance by stating: "Curran has long been the champion of the ax to grind, sexual license obsessed, do what I want then find a justification for it- Christian." Holy cow... anyone who has actually read Curran knows that he is far from "sexual license obsessed." He is no "cafeteria Catholic." That reviewer makes it sound like Curran's some kind of wacko libertarian while his actual sexual views are far more conservative than many conservatives. Curran merely argues that the heirarchical teaching on many sexual issues is based on a highly disputable and oft criticized (and by many "official" catholic teachers) version of natural law theory that reduces the human person to its biological functions. When looking at the whole person and the relationships in which that person has responsibilties it is ludicrous to maintain that human reason cannot, in some rare case, decide to intervene in a biological function. Further, this universalistic kind of teaching is operative at the general level, and even Aquinas affirmed that as you move to the specific or particular there are always exceptions to the rule. Neoscholastic natural law theory is indeed eccentric in its use of the Sacred Doctor. The authority claimed by recent popes on moral matters is a blip on the 2000 year historical screen in which it was for a long time canonically allowed that consciencious Catholics could dissent from noninfallible papal teachings so long as a good number of canonized theologians of "good repute" held to a contrary position (consult the moral manuals of the early 18th century, for example). This book does precisely what moral theologians are supposed to do: step back and try to think critically, thematically, and systematically about some set of doctrine or teaching with the intent to explore its moral, theological, and ecclesiological consistency. Curran does just that, and with a love for the Church that cries out for a reasonable understanding of the best of the Catholic tradition, restating that something isn't morally right simply because the Pope said it. The popes are supposed to teach what is right and good because it is right and good. As humans, they can get it wrong, have in the past, and have admitted it. What sense, then, does it make to say, "if a pope says it it must be right"??? What happened to the Church? |
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