In Good Conscience

by Michael Shackleton · February 9, 2011

Can Christian morality have any influence to turn South Africa’s materialistic society from its path of protecting the powerful, corrupt and rich, to the path of uplifting the helpless poor, which is a basic tenet of morality?

This is the kind of question posed by Archbishop Buti Tlhagale, the president of the Southern African Catholic Bishops’ Conference, when he addressed his colleagues in plenary session last month (see front page). He set before them and moral theologians and the faithful at large, the weighty problems of how morality is to be interpreted and exercised among people of religious faith, African tradition and secular ideology.

The Church has found that its voice is muffled and often unclear in the public spaces of society. To some extent this is due to the mainstream media which prefers to stick to popular topics and scandals, including scandals in the Church, rather than make any approving comment of what religious figures have to say about morals and the social ills that occur because of moral laxity. Besides, not all Christians see eye to eye on issues such as gay marriage, contraception or euthanasia, and journalists may find a confusion that deters them from researching and reporting.

In Southern Africa, and probably elsewhere, morality appears to have been identified with one’s observance of the laws of the land. So, abortion becomes morally good if the law allows it. Also, the idea that might is right is an invitation to politically influential figures to get away with brazenly breaking the law.

Archbishop Tlhagale’s remarks are reminiscent of the quest of the Greek philosopher Diogenes the Cynic. Disgusted that the politicians of his time were, what he termed, scoundrels and rascals, like a true cynic he set out daily in broad sunlight with a lamp in his hand looking for an honest man.

The question of honesty is to be found in the same wrapping as the question of morality. The good of morality is experienced most deeply when one becomes aware of one’s conscience. Individuals have the gifts of intelligence and free will. By means of these, personal integrity embraces what is known to be good, true and of moral worth.

Vatican II taught that in the depths of his conscience, man detects a law which he does not impose upon himself, but which holds him to obedience. It summons him to love what is morally good and avoid evil. Man has in his heart a law written by God. To obey it is the very dignity of man; according to it he will be judged (Gaudium et spes, 16).

To proclaim this profound understanding of morality in the public space would, at first, appear foolhardy because of the profusion of contradictory opinions in that space. However, the questions tabled by Archbishop Tlhagale might be tackled from this direction. He pointed out that the Southern African Church needs a morality to build compassionate human communities, and wonders where are our own moral theologians? With their input the Church can endeavour to re-educate its people in the understanding and exercise of the very basis of moral behaviour: do good and shun evil in private and public life.

Added here will have to be role models, high-profile Christians and those of good will who live patently honest lives, because the perception of moral behaviour and personal integrity will be influenced by what others do.

The same Vatican II document remarked: In fidelity to conscience, Christians are joined with the rest of men in the search for truth and for the genuine solutions to the numerous moral problems