In my column this week I want to bring three facts to the attention of the reader and then relate the facts to the broader context of moral theology:

1) The June 23 edition of the secular papers and the television news programmes of the same date covered a terribly tragic road accident in which two people were trapped in a crushed car. The graphic coverage reported that the people cried out for help as they slowly burned to death before help could arrive;

2) The June 24 edition of the Catholic News reported on a document that was published on June 19 by the Pontifical Council for the Pastoral care of Migrants and Itinerant People called, “Guidelines for the Pastoral Care of the Road;”

3) Since my arrival in the archdiocese, I have spent considerable time on the road in all sections of the nation. My experience is that my car is passed regularly on the road by other cars as if my car were standing still. The cars were travelling at a pace that could only be described as “flying low”.

My opinion is that the time has come to look at the high number of road fatalities and injuries in the nation in an attitude-behaviour context which is rooted in moral theology and spirituality.

It is also time to systematise driver education by parents, the secondary schools of the nation and driving schools with a theological component that addresses attitude and behaviour.

Attitude

By definition, an attitude is a disposition of the mind that includes an expectation of a certain kind of experience. Obviously, attitudes can be correct or not.

The basis for judgment about correctness is whether or not attitudes conform to the truth. Attitudes can be malformed due to the poor or evil witness the person has experienced. Attitudes can also be immature and in need of skilled attention.

The attitude people have toward driving involves much more than the technical “how to” of driving. It involves the correct understanding of self, of others and of the common good.

Self

A believer understands herself/himself in relation to God. We have all been created by God in his image and likeness and we are all sustained in being by God. We do not live in isolation. We live in relationship with God and with other people who have also been created in the image and likeness of God and who are also sustained in being by God.

The other

By the will of God we are called to live in solidarity with others. We have stewardship responsibilities regarding the creation of God which includes other human persons. In an age in which a philosophy of individualism predominates, the Church must accept as a pastoral priority the challenge of enlightening all people about the importance of human solidarity in love and respect that should exist among us.

Common good

The concept of the common good was explained by Vatican Council II. It means the totality of social conditions which allow people either as groups or as individuals to reach their fulfillment more fully and more easily. It requires respect for the inalienable rights of people.

It allows for the social development of people i.e. to be formed in a philosophy/theology of community- based humanism. Finally it requires peace. The condition of the world today is proof of how adversely people are affected by a lack of peace.

Application

The attitude of a driver and those who teach drivers must:
1) educate drivers to see self in relation to others;
2) help drivers to view others as sisters and brothers in solidarity; and
3) form drivers to respect the rights of others to drive on public roads with an expectation of safety.

Advertising cars based on speed capacity e. g. a car that can go from 0 to 100 kilometers per hour in ten seconds communicates an unacceptable value, especially to the young. The advertising industry must review its philosophy of advertising in light of the high number of road fatalities.

Behaviour

Behaviour is rooted in attitudes. The foundation for that statement is quite clear: attitudes by their nature are value oriented. Drivers with proper attitudes are not always worried about getting to their destinations in a hurry. They schedule sufficient time.

They are aware of their responsibility to those with them in the car. They respect people who are on the road with them.

They understand and appreciate that a car can be a dangerous instrument to self, others and the common good. Consequently, they voluntarily obey traffic regulations.

Behaviour can be unbalanced. It falls into one of two categories: non- pathological and pathological. The most common form is, of course, non pathological. 

Everyone must make an effort to know herself/himself well.  For example, people who tend to dominate others in general are consistent when they get behind a wheel.

They dominate on the road. They brag about covering long distances in short times due to high speeds. They do not seem to appreciate the fact that every driver does not have the same driving skills and that they can cause accidents for others.

Driving under the influence of alcohol or drugs is a serious example of unbalanced behaviour. A pattern of such driving is certainly pathological.

“Road rage” is a relatively new term for an old reality that frequently is pathological. It can also be very dangerous. An impolite response to a driving confrontation, whether in word or gesture, to someone who is pathologically affected by road rage can lead to   violence. People affected by road rage have little or no self-control and they are frequently armed. The statistics speak for themselves.

Moral theology

The ethical context for proper road behaviour is the culture of life and the fifth commandment: thou shall not kill. It requires ongoing catechesis, as does any other teaching of the Church, to remind the people of the issues and help them to choose life and respect life. 

Many people who are involved in serious or fatal accidents are, from an ethical viewpoint, responsible because they were voluntary in cause.  They never intended harm but they drove irresponsibly and, as a result, death or serious personal harm resulted.

The document, “Guidelines for the Pastoral Care of the Road” from the Vatican contains a section on moral theology. I recommend the entire document for summer reading and reflection.

Conclusion

The present trend in road fatalities cannot be allowed to continue without being challenged. It is up to the people to choose road safety and to understand that road safety is not just a public order issue. It is also a theological issue. It is about life and bodily integrity. 

As we pray for all the victims of road accidents and for their families, I ask parents, parish priests/administrators, principals of secondary schools, the Archdiocesan Communications Commission, the Catechetical Office and the Youth Secretariat to keep this issue before the people. Only spiritually well-formed people can reduce the terrible carnage on our roads!  I encourage everyone to Respect Life. 

Editorial - A spirituality for the road