While undoing the Iraq War because we later discover part of the reasoning we used to attack their country is not really possible—given the extreme disruption we have generated by the appropriate removal of a tyranny and the honorable work to build a democratic state—we are under no such restriction in undoing Roe vs Wade if we discover that the reasoning that was used to justify that judicial ruling was based on false premises.
A new book Dispelling the Myths of Abortion History, has discovered the flaw—the very serious flaw—in the reasoning and, hopefully, it will play a role in the eventual over-turning of Roe vs Wade.
This is an excellent review of the 2006 book.
Wednesday, May 21, 2008
Tuesday, May 20, 2008
The Responsibility to Protect
Watching the tragedy unfold in the historic country of Burma, reminds us of the responsibility we have to protect those less fortunate than ourselves and how this extends, in this global age, to our neighbors around the world.
While the Pope was in America, during his talk to the United Nations, he spoke of the responsibility to protect.
“Recognition of the unity of the human family, and attention to the innate dignity of every man and woman, today find renewed emphasis in the principle of the responsibility to protect. This has only recently been defined, but it was already present implicitly at the origins of the United Nations, and is now increasingly characteristic of its activity. Every State has the primary duty to protect its own population from grave and sustained violations of human rights, as well as from the consequences of humanitarian crises, whether natural or man-made. If States are unable to guarantee such protection, the international community must intervene with the juridical means provided in the United Nations Charter and in other international instruments. The action of the international community and its institutions, provided that it respects the principles undergirding the international order, should never be interpreted as an unwarranted imposition or a limitation of sovereignty. On the contrary, it is indifference or failure to intervene that do the real damage. What is needed is a deeper search for ways of pre-empting and managing conflicts by exploring every possible diplomatic avenue, and giving attention and encouragement to even the faintest sign of dialogue or desire for reconciliation.”
While the Pope was in America, during his talk to the United Nations, he spoke of the responsibility to protect.
“Recognition of the unity of the human family, and attention to the innate dignity of every man and woman, today find renewed emphasis in the principle of the responsibility to protect. This has only recently been defined, but it was already present implicitly at the origins of the United Nations, and is now increasingly characteristic of its activity. Every State has the primary duty to protect its own population from grave and sustained violations of human rights, as well as from the consequences of humanitarian crises, whether natural or man-made. If States are unable to guarantee such protection, the international community must intervene with the juridical means provided in the United Nations Charter and in other international instruments. The action of the international community and its institutions, provided that it respects the principles undergirding the international order, should never be interpreted as an unwarranted imposition or a limitation of sovereignty. On the contrary, it is indifference or failure to intervene that do the real damage. What is needed is a deeper search for ways of pre-empting and managing conflicts by exploring every possible diplomatic avenue, and giving attention and encouragement to even the faintest sign of dialogue or desire for reconciliation.”
Monday, May 19, 2008
Human Dignity
Some of the public discussion around immigration reflects the depth and beauty of the social teaching of the Church, where respect for the dignity of the individual immigrant forms the foundation.
Respect for the law is crucial and also a central part of the teaching, but we can balance both, respect for law and for the individual.
A proud moment for many Catholics was when the Vatican complained about the public presentation of Saddam Hussein when he was captured, in the photos given to the media of his disheveled and troubled appearance; reminding us that even for captured tyrants, there was a fundamental responsibility to treat them with dignity and respect.
Respect for the law is crucial and also a central part of the teaching, but we can balance both, respect for law and for the individual.
A proud moment for many Catholics was when the Vatican complained about the public presentation of Saddam Hussein when he was captured, in the photos given to the media of his disheveled and troubled appearance; reminding us that even for captured tyrants, there was a fundamental responsibility to treat them with dignity and respect.
Sunday, May 18, 2008
Smoke of Satan
In one of the most famous of papal utterances over the past half century, this one by Pope Paul VI has always been the cause of much speculation concerning what he was referring to, and here, from Catholic World Report, is perhaps the final word.
“Cardinal Virgilio Noe, the chief Vatican liturgist during the pontificate of Paul VI, spoke candidly about the late Pope's concerns in an interview with the Roman Petrus web site. The Italian prelate-- who was also the Vatican's top liturgist under Pope John Paul I and the early years of the pontificate of John Paul II-- is now retired, and at the age of 86 his health is failing. In his interview with Petrus he concentrated primarily on his years serving Pope Paul VI. “…
“Cardinal Noe said that he knew what Paul VI intended by that statement. In that denunciation, he said, the Pope "meant to include all those priests or bishops and cardinals who didn't render worship to the Lord by celebrating badly Holy Mass because of an errant interpretation of the implementation of the Second Vatican Council. He spoke of the smoke of Satan because he maintained that those priests who turned Holy Mass into dross in the name of creativity, in reality were possessed of the vainglory and the pride of the Evil One. So, the smoke of Satan was nothing other than the mentality which wanted to distort the traditional and liturgical canons of the Eucharistic ceremony.
“For Pope Paul VI, the cardinal continued, the worst outcome of the post-conciliar liturgical reform was the "craving to be in the limelight" that caused many priests to ignore liturgical guidelines. Cardinal Noe recalled that the Pope himself believed in careful adherence to the rubrics of the Mass, firmly believing that "no one is lord of the Mass."
“Cardinal Virgilio Noe, the chief Vatican liturgist during the pontificate of Paul VI, spoke candidly about the late Pope's concerns in an interview with the Roman Petrus web site. The Italian prelate-- who was also the Vatican's top liturgist under Pope John Paul I and the early years of the pontificate of John Paul II-- is now retired, and at the age of 86 his health is failing. In his interview with Petrus he concentrated primarily on his years serving Pope Paul VI. “…
“Cardinal Noe said that he knew what Paul VI intended by that statement. In that denunciation, he said, the Pope "meant to include all those priests or bishops and cardinals who didn't render worship to the Lord by celebrating badly Holy Mass because of an errant interpretation of the implementation of the Second Vatican Council. He spoke of the smoke of Satan because he maintained that those priests who turned Holy Mass into dross in the name of creativity, in reality were possessed of the vainglory and the pride of the Evil One. So, the smoke of Satan was nothing other than the mentality which wanted to distort the traditional and liturgical canons of the Eucharistic ceremony.
“For Pope Paul VI, the cardinal continued, the worst outcome of the post-conciliar liturgical reform was the "craving to be in the limelight" that caused many priests to ignore liturgical guidelines. Cardinal Noe recalled that the Pope himself believed in careful adherence to the rubrics of the Mass, firmly believing that "no one is lord of the Mass."
Saturday, May 17, 2008
Political Parties & Public Liberty
One of the great Supreme Court Justices of the United States was Joseph Story (also regarded as the founder of the Harvard Law School) and his 1840 book, A Familiar Exposition of the Constitution of the United States is a magnificent portrait of the early American ideas that became the bedrock of our country.
The understanding of this aspect of the political party by many Americans may help explain the strong growth in the numbers of those who register independent or decline to state, making the independent vote virtually decisive in modern national—and many local—elections.
Here is Justice Story on political parties, a refreshing look in this political season, and a reminder “that the more things change, the more they remain the same.”
“I have already intimated to you the danger of parties in the state, with particular reference to the founding of them on geographical discriminations. Let me now take a more comprehensive view, and warn you in the most solemn manner against the baneful effects of the spirit of party, generally.
“This spirit, unfortunately, is inseparable from our nature, having its root in the strongest passions of the human mind. It exists, under different shapes, in all governments, more or less stifled, controlled, or repressed; but, in those of the popular form, it is seen in its greatest rankness, and is truly their worst enemy.
“The alternate domination of one faction over another, sharpened by the spirit of revenge, natural to party dissensions, which in different ages and countries has perpetuated the most horrid enormities, is itself a frightful despotism. But this leads at length to a more formal and permanent despotism. The disorders and miseries, which result, gradually incline the minds of men to seek security and repose in the absolute power of an individual; and sooner or later the chief of some prevailing faction, more able or more fortunate that his competitors, turns his disposition to the purposes of his own elevation, on the ruins of Public Liberty.” (pp. 314-315)
The understanding of this aspect of the political party by many Americans may help explain the strong growth in the numbers of those who register independent or decline to state, making the independent vote virtually decisive in modern national—and many local—elections.
Here is Justice Story on political parties, a refreshing look in this political season, and a reminder “that the more things change, the more they remain the same.”
“I have already intimated to you the danger of parties in the state, with particular reference to the founding of them on geographical discriminations. Let me now take a more comprehensive view, and warn you in the most solemn manner against the baneful effects of the spirit of party, generally.
“This spirit, unfortunately, is inseparable from our nature, having its root in the strongest passions of the human mind. It exists, under different shapes, in all governments, more or less stifled, controlled, or repressed; but, in those of the popular form, it is seen in its greatest rankness, and is truly their worst enemy.
“The alternate domination of one faction over another, sharpened by the spirit of revenge, natural to party dissensions, which in different ages and countries has perpetuated the most horrid enormities, is itself a frightful despotism. But this leads at length to a more formal and permanent despotism. The disorders and miseries, which result, gradually incline the minds of men to seek security and repose in the absolute power of an individual; and sooner or later the chief of some prevailing faction, more able or more fortunate that his competitors, turns his disposition to the purposes of his own elevation, on the ruins of Public Liberty.” (pp. 314-315)
Friday, May 16, 2008
To Talk or Not To Talk
The issue of whether the president of the United States should sit down to talk with the leaders of terrorist groups or terrorist supporting states is one requiring some thought to perceive a direction to take supported by Catholic teaching.
The ancient dictum that talking about problems is better than fighting about them can certainly guide us, as well as the more modern perception of the legitimacy a leader gives an opposing leader resulting from an open-ended meeting.
In the Catechism of the Catholic Church, the section on Safeguarding Peace, under the precepts for observing the Fifth Commandment “You shall not kill.” is guidance.
III. Safeguarding Peace
Peace
2302 By recalling the commandment, "You shall not kill,"93 our Lord asked for peace of heart and denounced murderous anger and hatred as immoral.
Anger is a desire for revenge. "To desire vengeance in order to do evil to someone who should be punished is illicit," but it is praiseworthy to impose restitution "to correct vices and maintain justice."94 If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin. the Lord says, "Everyone who is angry with his brother shall be liable to judgment."
2303 Deliberate hatred is contrary to charity. Hatred of the neighbor is a sin when one deliberately wishes him evil. Hatred of the neighbor is a grave sin when one deliberately desires him grave harm. "But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven."
2304 Respect for and development of human life require peace. Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity. Peace is "the tranquillity of order." Peace is the work of justice and the effect of charity.
2305 Earthly peace is the image and fruit of the peace of Christ, the messianic "Prince of Peace." By the blood of his Cross, "in his own person he killed the hostility," he reconciled men with God and made his Church the sacrament of the unity of the human race and of its union with God. "He is our peace." He has declared: "Blessed are the peacemakers."
2306 Those who renounce violence and bloodshed and, in order to safeguard human rights, make use of those means of defense available to the weakest, bear witness to evangelical charity, provided they do so without harming the rights and obligations of other men and societies. They bear legitimate witness to the gravity of the physical and moral risks of recourse to violence, with all its destruction and death.
The ancient dictum that talking about problems is better than fighting about them can certainly guide us, as well as the more modern perception of the legitimacy a leader gives an opposing leader resulting from an open-ended meeting.
In the Catechism of the Catholic Church, the section on Safeguarding Peace, under the precepts for observing the Fifth Commandment “You shall not kill.” is guidance.
III. Safeguarding Peace
Peace
2302 By recalling the commandment, "You shall not kill,"93 our Lord asked for peace of heart and denounced murderous anger and hatred as immoral.
Anger is a desire for revenge. "To desire vengeance in order to do evil to someone who should be punished is illicit," but it is praiseworthy to impose restitution "to correct vices and maintain justice."94 If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin. the Lord says, "Everyone who is angry with his brother shall be liable to judgment."
2303 Deliberate hatred is contrary to charity. Hatred of the neighbor is a sin when one deliberately wishes him evil. Hatred of the neighbor is a grave sin when one deliberately desires him grave harm. "But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven."
2304 Respect for and development of human life require peace. Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity. Peace is "the tranquillity of order." Peace is the work of justice and the effect of charity.
2305 Earthly peace is the image and fruit of the peace of Christ, the messianic "Prince of Peace." By the blood of his Cross, "in his own person he killed the hostility," he reconciled men with God and made his Church the sacrament of the unity of the human race and of its union with God. "He is our peace." He has declared: "Blessed are the peacemakers."
2306 Those who renounce violence and bloodshed and, in order to safeguard human rights, make use of those means of defense available to the weakest, bear witness to evangelical charity, provided they do so without harming the rights and obligations of other men and societies. They bear legitimate witness to the gravity of the physical and moral risks of recourse to violence, with all its destruction and death.
Thursday, May 15, 2008
It Begins With Theology
An extraordinary new book by George Weigel, "Faith, Reason and the War Against Jihadism: A Call to Action" is required reading for those who are concerned about the encounter of Catholicism with Islam, and wish to gain deeper knowledge about Islam’s role within the public policies that have grown from the essential theological roots of human affairs.
Weigel (December 2007) frames his book around three headings (Understanding the Enemy, Rethinking Realism, Deserving Victory) and fifteen lessons:
“Lesson 1: The great human questions, including the great questions of public life, are ultimately theological.
“How men and women think about God—or don’t think about God—has a great deal to do with how they envision the just society, and how they determine the appropriate means by which to build that society. This means taking theology seriously—which includes taking seriously others’ concepts of God’s nature and purposes, and their commitments to the beliefs arising from those concepts—as well as the theologies that have shaped the civilization of the West. If we have not learned this over the past five years, one wonders if we have learned anything.
“Yet that very question—what have we learned?—arises every time a commentator or politician or statesman uses “theology” as a synonym for “superstition” or “theological” as a contempt-riddled substitute for “mindless.” Such glib (and truly mindless) usages must stop; they are an impediment to clear thinking about our situation. And our situation is too urgent for muddleheadedness arising from prejudice.” (New York; Doubleday, p. 13)
Weigel (December 2007) frames his book around three headings (Understanding the Enemy, Rethinking Realism, Deserving Victory) and fifteen lessons:
“Lesson 1: The great human questions, including the great questions of public life, are ultimately theological.
“How men and women think about God—or don’t think about God—has a great deal to do with how they envision the just society, and how they determine the appropriate means by which to build that society. This means taking theology seriously—which includes taking seriously others’ concepts of God’s nature and purposes, and their commitments to the beliefs arising from those concepts—as well as the theologies that have shaped the civilization of the West. If we have not learned this over the past five years, one wonders if we have learned anything.
“Yet that very question—what have we learned?—arises every time a commentator or politician or statesman uses “theology” as a synonym for “superstition” or “theological” as a contempt-riddled substitute for “mindless.” Such glib (and truly mindless) usages must stop; they are an impediment to clear thinking about our situation. And our situation is too urgent for muddleheadedness arising from prejudice.” (New York; Doubleday, p. 13)
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