The Meaning of Proportionate Reason in Contemporary Moral Theology

Abstract

THE MEANING OF PROPORTIONATE REASON IN CONTEMPORARY MORAL THEOLOGY IN CURRENT DEBATES in Roman Catholic moral theology much attention has been given to certain teleological theories commonly called "proportionalism." The topic has been the subject of an already extensive literature and scarcely needs further introduction.1 In a recent overview of the controversy, Philip S. Keane indicates that a key issue in these debates is the exact meaning of " proportionate reason ." 2 The aim of this essay is to seek to clarify that notion. Such an undertaking presents difficulties as the notion can be discussed adequately only within the context of a wider theory of morality. Some indication of the wider context will have to be given if the function of the concept is to be explained. But the principal focus will be on this specific point. Since the debate is extremely complex and is still in progress, this effort at clarification can be only tentative and provisional.3 1 Some more recent accounts of the contemporary debate are: Lisa Sowle Cahill, " Teleology, Utilitarianism, and Christian Ethics," Theological Studies 42 (1981) :601-629; Philip S. Keane S.S., "The Objective Moral Order: Reflections on Recent Research," Theological Studies 43 (1982) :260-278. Both articles provide extensive bibliography. A further bibliography, including European contributions, is given in Peter Knauer, S.J., "Fundamentalethik: Teleologische als deontologische Normenbegruendung ," Theologie und Philosophie 55 (1980) :321-360. Two further critiques not mentioned here are: Servais Pinkaers, O.P., "La question des actes intrinsequement mauvais et le ' proportionalisme '," Revue Thomiste 82 (1982) :181-212; Theo G. Belmans, 0. Praem., "Saint Thomas et la notion de 'moindre mal moral '," Revue Thomiste 83 (1983) :40-57.. 2 Keane, "The Objective Moral Order," p. 271.·writing in 1977, Richard A. McCormick, S.J., noted that there were "serious and unresolved theoretical problems involved in the use of such terms as " the lesser evil" and " proportionate reason." See Nates on Moral Theology: 1965 through 1980 (Washington, D.C., University Press of America, 1981), p. 647. These problems have not yet been solved. s It would be most fruitful to explore the relationships between the debates within Roman Catholic moral theology and other ethical theories. See Doing BRIAN v. JOHNSTONE, c.ss.R. Proportion of Act to End and Proportionate Reason The notion of proportionate reason has been linked with St. Thomas Aquinas's discussion of the morality of self-defense and with the modern formulation of the principle of the double effect, especially the fourth requirement.4 Evil to Achieve Good: Moral Ghoioe in Oonfiiot Situations, ed. by Richard A. McCormick, S.J. and Paul Ramsey (Chicago: Loyola University Press, 1978), especially the articles by Paul Ramsey and William Frankena, pp. 69-144; 145-165. However, the issues within the Roman Catholic context are so complex that they need to be clarified before this further task can be undertaken. 4 See S.Th., II-II, Q. 64, a.7 in corp. The structure of St. Thomas's argument is as follows: "It must be said that nothing prevents that from one act there be two effects, only one of which is in the intention, and the other outside (praeter) the intention. "But moral acts receive their species from what is intended, not from what is outside the intention, since the latter is accidental as is clear from what has been said above. "Therefore from the act of someone's defending himself a double effect can follow: One is the preservation of his own life; the other is the killing of the attacker. "An act of this kind, by reason of the fact that what is intended is the conservation of one's own life, does not have the character of the unlawful, since it is natural for everyone to conserve himself in being so far as he can. "But some act which proceeds from a good intention can be rendered illicit if it is not proportioned to the end. "Therefore, if some one in defending his own life uses greater violence than is necessary, it will be unlawful. But if he repels the violence with moderation it will be a licit defense.... "Nor is it necessary to salvation that he...