A Catholic website for the modern reader
November 2010
The Pros and Cons of Vatican Condoms
The Vatican does not really make condoms, that is just intended to be a catchy title. However, the Vatican has made an issue over them for years. Now Pope Benedict XVI has modified the Church's teaching on the use of condoms. This is a modest and significantly restricted change that applies only to preventing the spread of AIDS by people who are HIV-positive. So, before anyone starts talking about seismic or cosmic movement in Church teaching, it would be good to keep a few things in mind.
First of all, Rome is the eternal city. Originally, this was not a reference to the Church. The phrase is a secular one reflecting Rome's ancient history, and its rise as a great empire that, for nearly a thousand years, extended its reach and exerted its power throughout the Western world. There is, however, another way of understanding the phrase "eternal city" and this one is church-specific. I suppose it is pure poetry that Rome should be the center of power and authority in the Catholic Church, for there is no organization in the world that moves slower than the Vatican. It could be argued that a stopped clock moves more quickly.
Second, for many years the rest of the world has recognized and embraced the effectiveness of condoms in reducing the transmission of AIDS. The Pope's statement simply indicates that the slow-moving Catholic Church has finally caught up. Of course, it is also possible that Pope Benedict is redressing the embarrassment of his 2009 statement that rather than preventing the spread of HIV, the distribution of condoms "increases the problem". Regardless, this change in Catholic Church teaching acknowledges that the use of condoms plays a role in eliminating the spread of HIV (and, consequently, other sexually transmitted diseases).
Third, while this modified position on condoms applies to anyone who is infected with HIV, it in no way changes the Church's fundamental opposition to artificial means of birth control. For example, under this new teaching, a husband or wife who is infected with HIV can make use of condoms to prevent spreading the disease to his/her partner, but not to avoid getting pregnant. Apparently, the sound of splitting hairs is just as loud whether or not you are in the forest. After all, even the Church believes in regulating birth, and some of the reasons for choosing contraception are as profound as those for combatting AIDS.
Therefore, in examining the pros of the Pope's new condemn teaching, we should dismiss outright the question of contraception since this new position does not affect that Church teaching. It does not need to anyway, for it is a non-starter. The teaching itself is irrelevant, and this is not an attempt to be insolent. Rather, it is a recognition that the vast majority of Catholics do not adhere to the prohibition against contraception. While It might be difficult for traditionalists to comprehend, there is a foundational principle in Canon Law that no law can take effect unless and until it is accepted by the faithful at large. Although this is a legal precept, the principle applies equally to moral teaching. If the majority of the Church does not accept a teaching, then the teaching holds no sway. A continued harping on contraception by the Pope, or anyone else for that matter, is merely an exercise in futility.
Underlying the new teaching on condoms is a reaffirmation of this principle. The vast majority of people, Catholics included, have not accepted the Church's prohibition on the use of condoms. Instead, they have witnessed the effectiveness of condoms in the fight against AIDS and the spread of HIV. Until now the Church's resistance has rested in part, on its opposition to homosexual activity. With this new position, the Church admits the findings of the scientific world and places the future of the human race above a questionable stance on homosexuality. And since condoms are used the world over, the Pope is simply bringing the Church's teaching into harmony with reality.
This teaching also represents an assent to the work of theologians. For the sake of argument, only, let us grant the Church's teaching on both contraception and homosexuality. At long last Pope Benedict has admitted what theologians have been saying for years, namely, that the use of condoms to prevent the spread of a deadly disease is a lesser evil than either artificial birth control or homosexual acts. Remarkable, and rather naive, is the way that Benedict uses intentionality. If a person infected with HIV uses a condom to reduce the risk of transmitting the disease, this is an acceptable moral choice. The deeper reality, of course, is that people in the Church have been using condoms both to combat AIDS and to prevent conception. An insightful interpretation of Benedict's new teaching is that it endorses the first use and implicitly acknowledges the second.
Another, and I'm quite certain unintended, pro of this new teaching is that Benedict has loosed the bonds that for decades have twisted moral theology into a game of mental and verbal gymnastics. Church teaching has long held that it is never permissible to do evil in order to achieve good, so theologians developed the highly creative concept known as "double effect". A classic example is abortion. According to Catholic teaching, one cannot kill a fetus in order to save the life of the mother, because one cannot directly choose evil to accomplish good. However, if doctors were to remove a cancerous uterus from a pregnant woman, that would be acceptable, since the resulting abortion would not be intended. It would be a byproduct of a therapeutic surgery to remove the cancer.
This is more than just academic. As absurd as it sounds, and is, last May, Bishop Olmstead of Phoenix, AZ, confirmed the excommunication of Sr. Margaret McBride who had approved an abortion for a woman 11 weeks pregnant. The abortion was necessary to save the life of the mother. Unlike the therapeutic abortion mentioned above, this one did not involve a life-saving surgery other than the abortion itself. Rather, the doctors believed that neither the mother nor the child would survive the pregnancy. Sr. McBride made a morally correct choice in spite of what ultra-conservative Catholics might think. Her situation gave organizations like "The American Catholic" a raison d'etre. They are, however, wrong.
The absurdity of allowing two lives to end by doing nothing almost speaks for itself. Bishop Olmstead's position was "the end does not justify the means". Perhaps, perhaps not. Choosing not to act in this case seems more like moral cowardice. Claiming to stand on principle is sometimes just a cover for cowering beneath a blanket.
As I said, Benedict almost certainly did not intend to open these floodgates, but if the Church takes its own teaching about sex (both heterosexuality and homosexuality) seriously, then the Pope has admitted that a person can choose evil to accomplish a greater good. Clearly, there is a difference in degree between sexual activity and abortion, but on the simplest of plains, evil is evil. Mind you, I do not grant the Church's position on either contraception or homosexuality and do not see evil in either one. I am merely trying to demonstrate that the position taken by Benedict is not consistent with the idea that one cannot choose evil to achieve good. Perhaps we are witnessing seismic and cosmic changes after all.
As for the cons, well come to think of it, there aren't any--unless you subscribe to "The American Catholic" or belong to some other ultra-conservative band. Even then, the consistent conservative position has generally been to bow to authority and accept whatever the Pope says. Needless to say, it is more than a little ironic to watch these same conservative Catholics reject any teaching they consider too liberal--and they will almost certainly object to this new condom teaching. It is not truth that they cling to so tenaciously. It is their narrow perspective of what truth is.
The real world test, however, will come not in the local dioceses and parishes, but in the supermarket. How quickly will marketing executives capitalize and re-brand their products? The next time you're out shopping, don't be surprised to see newly packaged condoms sporting the slogan: "Vatican seal of approval"!
First of all, Rome is the eternal city. Originally, this was not a reference to the Church. The phrase is a secular one reflecting Rome's ancient history, and its rise as a great empire that, for nearly a thousand years, extended its reach and exerted its power throughout the Western world. There is, however, another way of understanding the phrase "eternal city" and this one is church-specific. I suppose it is pure poetry that Rome should be the center of power and authority in the Catholic Church, for there is no organization in the world that moves slower than the Vatican. It could be argued that a stopped clock moves more quickly.
Second, for many years the rest of the world has recognized and embraced the effectiveness of condoms in reducing the transmission of AIDS. The Pope's statement simply indicates that the slow-moving Catholic Church has finally caught up. Of course, it is also possible that Pope Benedict is redressing the embarrassment of his 2009 statement that rather than preventing the spread of HIV, the distribution of condoms "increases the problem". Regardless, this change in Catholic Church teaching acknowledges that the use of condoms plays a role in eliminating the spread of HIV (and, consequently, other sexually transmitted diseases).
Third, while this modified position on condoms applies to anyone who is infected with HIV, it in no way changes the Church's fundamental opposition to artificial means of birth control. For example, under this new teaching, a husband or wife who is infected with HIV can make use of condoms to prevent spreading the disease to his/her partner, but not to avoid getting pregnant. Apparently, the sound of splitting hairs is just as loud whether or not you are in the forest. After all, even the Church believes in regulating birth, and some of the reasons for choosing contraception are as profound as those for combatting AIDS.
Therefore, in examining the pros of the Pope's new condemn teaching, we should dismiss outright the question of contraception since this new position does not affect that Church teaching. It does not need to anyway, for it is a non-starter. The teaching itself is irrelevant, and this is not an attempt to be insolent. Rather, it is a recognition that the vast majority of Catholics do not adhere to the prohibition against contraception. While It might be difficult for traditionalists to comprehend, there is a foundational principle in Canon Law that no law can take effect unless and until it is accepted by the faithful at large. Although this is a legal precept, the principle applies equally to moral teaching. If the majority of the Church does not accept a teaching, then the teaching holds no sway. A continued harping on contraception by the Pope, or anyone else for that matter, is merely an exercise in futility.
Underlying the new teaching on condoms is a reaffirmation of this principle. The vast majority of people, Catholics included, have not accepted the Church's prohibition on the use of condoms. Instead, they have witnessed the effectiveness of condoms in the fight against AIDS and the spread of HIV. Until now the Church's resistance has rested in part, on its opposition to homosexual activity. With this new position, the Church admits the findings of the scientific world and places the future of the human race above a questionable stance on homosexuality. And since condoms are used the world over, the Pope is simply bringing the Church's teaching into harmony with reality.
This teaching also represents an assent to the work of theologians. For the sake of argument, only, let us grant the Church's teaching on both contraception and homosexuality. At long last Pope Benedict has admitted what theologians have been saying for years, namely, that the use of condoms to prevent the spread of a deadly disease is a lesser evil than either artificial birth control or homosexual acts. Remarkable, and rather naive, is the way that Benedict uses intentionality. If a person infected with HIV uses a condom to reduce the risk of transmitting the disease, this is an acceptable moral choice. The deeper reality, of course, is that people in the Church have been using condoms both to combat AIDS and to prevent conception. An insightful interpretation of Benedict's new teaching is that it endorses the first use and implicitly acknowledges the second.
Another, and I'm quite certain unintended, pro of this new teaching is that Benedict has loosed the bonds that for decades have twisted moral theology into a game of mental and verbal gymnastics. Church teaching has long held that it is never permissible to do evil in order to achieve good, so theologians developed the highly creative concept known as "double effect". A classic example is abortion. According to Catholic teaching, one cannot kill a fetus in order to save the life of the mother, because one cannot directly choose evil to accomplish good. However, if doctors were to remove a cancerous uterus from a pregnant woman, that would be acceptable, since the resulting abortion would not be intended. It would be a byproduct of a therapeutic surgery to remove the cancer.
This is more than just academic. As absurd as it sounds, and is, last May, Bishop Olmstead of Phoenix, AZ, confirmed the excommunication of Sr. Margaret McBride who had approved an abortion for a woman 11 weeks pregnant. The abortion was necessary to save the life of the mother. Unlike the therapeutic abortion mentioned above, this one did not involve a life-saving surgery other than the abortion itself. Rather, the doctors believed that neither the mother nor the child would survive the pregnancy. Sr. McBride made a morally correct choice in spite of what ultra-conservative Catholics might think. Her situation gave organizations like "The American Catholic" a raison d'etre. They are, however, wrong.
The absurdity of allowing two lives to end by doing nothing almost speaks for itself. Bishop Olmstead's position was "the end does not justify the means". Perhaps, perhaps not. Choosing not to act in this case seems more like moral cowardice. Claiming to stand on principle is sometimes just a cover for cowering beneath a blanket.
As I said, Benedict almost certainly did not intend to open these floodgates, but if the Church takes its own teaching about sex (both heterosexuality and homosexuality) seriously, then the Pope has admitted that a person can choose evil to accomplish a greater good. Clearly, there is a difference in degree between sexual activity and abortion, but on the simplest of plains, evil is evil. Mind you, I do not grant the Church's position on either contraception or homosexuality and do not see evil in either one. I am merely trying to demonstrate that the position taken by Benedict is not consistent with the idea that one cannot choose evil to achieve good. Perhaps we are witnessing seismic and cosmic changes after all.
As for the cons, well come to think of it, there aren't any--unless you subscribe to "The American Catholic" or belong to some other ultra-conservative band. Even then, the consistent conservative position has generally been to bow to authority and accept whatever the Pope says. Needless to say, it is more than a little ironic to watch these same conservative Catholics reject any teaching they consider too liberal--and they will almost certainly object to this new condom teaching. It is not truth that they cling to so tenaciously. It is their narrow perspective of what truth is.
The real world test, however, will come not in the local dioceses and parishes, but in the supermarket. How quickly will marketing executives capitalize and re-brand their products? The next time you're out shopping, don't be surprised to see newly packaged condoms sporting the slogan: "Vatican seal of approval"!
Innocent until...
There was a time when an elementary school child could complete the phrase above: Innocent until proved guilty. That time is long past, in great part, because today almost everyone accused of anything is presumed guilty. There are a number of contributing factors--crime dramas such as the long-running "Law and Order" being one of them. I confess that I am a fan of the original show. Still, I am keenly aware that many of the episodes were designed to commit the viewer to a presumption in favor of guilt. The prosecution did not always win, but when it did not, the viewer was manipulated into feeling that somehow there had been a miscarriage of justice and that the guilty had gone free.
The 24 hour news cycle has also contributed to the flip of the presumption principle. In a rush to scoop other networks and to cement the attention of the viewer, cable news, in particular, frequently and irrationally condemns and convicts persons accused of crime, leaving little or no room for the finding of fact. This finding of fact is what a public trial is supposed to be about, but cable news has become its own courtroom. When the jury pool is comprised of people who have already convicted the accused, how fair or just is justice?
A third, and even more insidious, factor originates in the halls of government. Ever since 9/11 various branches of the government have played on the nation's fear. No one wants to see planes hijacked, buildings blown up and innocent civilians killed. Terrorism strikes fear in the hearts of all. But should we also allow terrorism to strike paralysis in the mind? Our justice system is designed to protect the rights of all, the victim and the accused. When the pursuit of justice is slanted in either direction, the scales become unbalanced. When it is driven by fear, the collective mind becomes unhinged.
This past Wednesday, November 17, the first Guantánamo detainee to be tried in a civilian court was acquitted on 284 of 285 counts of conspiracy and murder. Ahmed Khalfan Ghailani was not involved in the 9/11 attacks. He was accused of participating the 1998 bombings of United States embassies in Kenya and Tanzania--bombings in which 224 people were killed. Captured in Pakistan in 2004, Ghailani was held for nearly five years in a "black site" run by the CIA--far away from the peering and pesky eyes of U.S. justice--and then at Guantánamo.
Immediately following the verdict, pundits and politicians began parsing the trial and condemning the Obama Administration for proceeding in a civilian court instead of a military tribunal. It is much easier to admit illicitly obtained evidence in military courts. And, after all, everyone knows that Ghailani is guilty. Right?
Whoa! Back up a bit. Many, if not most, of those who are condemning the Obama Administration's decision are not at all interested in truth or justice. They are merely provocateurs seeking to capitalize on the fear of the American people. Even my friend David Kelsey over at Examiner.com got into the act with an article that was more inciting than informative. These critics seem to forget that there have been other civilian trials of suspected terrorists that have resulted in guilty verdicts.
In this latest trial could the unthinkable be true? Could Ghailani actually be innocent? Or on a darker note, could the unspeakable be true? Could U.S. agents actually be engaging in illegal torture to elicit information that they have already deemed as fact? This was the real problem with the evidence against Ghailani--much of it was obtained illegally and so was excluded from trial. There is a reason that not even the government is supposed to be above the law. The integrity of the justice system must be maintained at all cost. At this point I have to wonder if the Administration's critics are not simply driven by some kind of self-serving limelighting.
It is not extreme to suggest that the country itself is at stake in these proceedings, and not because terrorists might be set free. The U.S. Constitution is a remarkable document that stands as a model and example for all. If its guarantees are restricted only to U.S. citizens, it becomes capricious and arrogant and our moral standing in the world is diminished.
The concept that a person is innocent until proved guilty is not uniquely American. It is foundational law in many countries including Canada, England, France, Brazil and Russia. It is also enshrined in the United Nations' Universal Declaration of Human Rights. Although the United Kingdom and the United States have chipped away at the presumption of innocence, it must remain a bulwark in our legal system, regardless of what various commentators might suggest.
The Bush Administration led the American public into a legal tunnel. Unlike the carnival, however, this tunnel was not filled with artificial amusement. It held real dangers and it did not exit to the lights and thrills of the amusement park.
Rather than being pilloried by the press and other right-wing critics, the Obama Administration should be heralded for having the moral integrity to restore justice to its rightful place in the fight against terror. As a country we must have faith in our Constitution and the courage of our convictions. In the end, the loss of truth and freedom is greater than the loss of life.
The 24 hour news cycle has also contributed to the flip of the presumption principle. In a rush to scoop other networks and to cement the attention of the viewer, cable news, in particular, frequently and irrationally condemns and convicts persons accused of crime, leaving little or no room for the finding of fact. This finding of fact is what a public trial is supposed to be about, but cable news has become its own courtroom. When the jury pool is comprised of people who have already convicted the accused, how fair or just is justice?
A third, and even more insidious, factor originates in the halls of government. Ever since 9/11 various branches of the government have played on the nation's fear. No one wants to see planes hijacked, buildings blown up and innocent civilians killed. Terrorism strikes fear in the hearts of all. But should we also allow terrorism to strike paralysis in the mind? Our justice system is designed to protect the rights of all, the victim and the accused. When the pursuit of justice is slanted in either direction, the scales become unbalanced. When it is driven by fear, the collective mind becomes unhinged.
This past Wednesday, November 17, the first Guantánamo detainee to be tried in a civilian court was acquitted on 284 of 285 counts of conspiracy and murder. Ahmed Khalfan Ghailani was not involved in the 9/11 attacks. He was accused of participating the 1998 bombings of United States embassies in Kenya and Tanzania--bombings in which 224 people were killed. Captured in Pakistan in 2004, Ghailani was held for nearly five years in a "black site" run by the CIA--far away from the peering and pesky eyes of U.S. justice--and then at Guantánamo.
Immediately following the verdict, pundits and politicians began parsing the trial and condemning the Obama Administration for proceeding in a civilian court instead of a military tribunal. It is much easier to admit illicitly obtained evidence in military courts. And, after all, everyone knows that Ghailani is guilty. Right?
Whoa! Back up a bit. Many, if not most, of those who are condemning the Obama Administration's decision are not at all interested in truth or justice. They are merely provocateurs seeking to capitalize on the fear of the American people. Even my friend David Kelsey over at Examiner.com got into the act with an article that was more inciting than informative. These critics seem to forget that there have been other civilian trials of suspected terrorists that have resulted in guilty verdicts.
In this latest trial could the unthinkable be true? Could Ghailani actually be innocent? Or on a darker note, could the unspeakable be true? Could U.S. agents actually be engaging in illegal torture to elicit information that they have already deemed as fact? This was the real problem with the evidence against Ghailani--much of it was obtained illegally and so was excluded from trial. There is a reason that not even the government is supposed to be above the law. The integrity of the justice system must be maintained at all cost. At this point I have to wonder if the Administration's critics are not simply driven by some kind of self-serving limelighting.
It is not extreme to suggest that the country itself is at stake in these proceedings, and not because terrorists might be set free. The U.S. Constitution is a remarkable document that stands as a model and example for all. If its guarantees are restricted only to U.S. citizens, it becomes capricious and arrogant and our moral standing in the world is diminished.
The concept that a person is innocent until proved guilty is not uniquely American. It is foundational law in many countries including Canada, England, France, Brazil and Russia. It is also enshrined in the United Nations' Universal Declaration of Human Rights. Although the United Kingdom and the United States have chipped away at the presumption of innocence, it must remain a bulwark in our legal system, regardless of what various commentators might suggest.
The Bush Administration led the American public into a legal tunnel. Unlike the carnival, however, this tunnel was not filled with artificial amusement. It held real dangers and it did not exit to the lights and thrills of the amusement park.
Rather than being pilloried by the press and other right-wing critics, the Obama Administration should be heralded for having the moral integrity to restore justice to its rightful place in the fight against terror. As a country we must have faith in our Constitution and the courage of our convictions. In the end, the loss of truth and freedom is greater than the loss of life.
Agnosticism and Religious Relevance
16/11/10 16:00 Filed in: Science and Religion | Religious Freedom | Personal | Catholic Teachings | Demonic Possession
According to a number of recent studies, agnosticism is on the rise--at least in the United States and Europe. Pope Benedict XVI has centered his pontificate around leading Europe away from secularism and back to its Christian roots. The inevitable question must be asked: Is religion still relevant?
I was born and raised in a Catholic family and I have spent most of my adult life preaching the Good News of Jesus Christ. So I approach this question with a bias in favor of religion, specifically Christianity. Still, other religions and even non-believers make essential contributions to the traditional understanding of God. Ironically, agnosticism, in particular, has the ability to both challenge and strengthen traditional religion. While there may be any number of reasons for a person to choose agnosticism, I would like to look at two. I believe that understanding these is essential to appreciating the insight agnostics bring to a discussion of God.
In a previous post on 03-Sep-2010, entitled "Multi-Universes and God" I took issue with a position physicist Stephen Hawking posits in his new book, "The Grand Design". As noted in the post, he argues for spontaneous creation based on gravity and in the process dismisses the need for a creator. My response suggested that while possibly negating certain concepts of God, Hawking's argument does not negate the need for the Bible's "creator" God. After all, the Bible is a book of faith. As such, it tells us that God created the world, but leaves open to scientists to determine the actual process of creation. That having been said, I can appreciate the developments within physics and other disciplines that lead many scientists to conclude that there is not or may not be a God. I can also appreciate the observations they bring to a discussion of God, that actually deepen faith. And since science and religion are not in competition with each another, I believe that the paradoxes will ultimately be resolved, but the dialogue must continue, for there is much that science and religion can teach each other. However...
There is another source of agnosticism that, while easier to comprehend, is more difficult to engage. The difficulty in addressing this particular agnosticism is that it is rooted in religion itself. More precisely, it is rooted in the way that religion is often presented. Indeed, there is a strong Christian component at work here and it is counter-productive. For the very people who want Jesus to be the center of life are the ones who are relegating Christianity to the periphery and, potentially, obscurity.
Every generation needs to find relevance. We look for it in work, in politics, in social structures and in religion. It is what we seek in our personal and inter-personal lives. But the Christian religion, despite its foundations, is failing on this front. Church authorities in various denominations proclaim the faith in such a way that it is anything but relevant. When a religion adheres to ancient belief systems without trying to bring them into harmony with the modern world, that religion has no claim on the mind or heart. This leaves thinking believers floundering about in a vain search for meaning within their religious traditions. When they don't find it, what options remain?
In Catholicism, the great 20th century movement to update the Church known as the Second Vatican Council is on the verge of being consigned to the dustbin of history. Vatican II accomplished exactly what it set out to achieve: a renewal through which the Church could read the signs of the times and merge the faith of our fathers with the reality of modern life. The Council began its changes by issuing new translations of the prayers for the Mass and the sacraments--changes that both God and humans could understand. Following that, Vatican II developed religious practices and teachings that discerned the divine presence in the secular. The Council outlined the role of religion in one of its seminal documents, "The Church in the Modern World". Slightly more than forty years later comes Benedict XVI. On the heels of John Paul II, he is attempting to roll back Vatican II's changes and direction, apparently oblivious to the fact that he cannot also roll back society or the world. By divorcing the divine from the secular, the Catholic Church actually give voice to agnosticism.
Besides disassociating itself from the secular, there are other ways in which the Church is sinking into irrelevance. These include its worship. Like the Second Vatican Council itself, the changes begin with prayer. Every element of a living faith is first of all based on the ability to communicate with the divine. When people in the pews are unable to speak in natural cadence, forced instead to use stilted formulations, God becomes distant and unreachable, not imminent and approachable. Never mind that these translations are supposed to be closer to the original Latin. There is a reason Latin is a dead language. This is not a hopeful or effective way to communicate with or relate to God. History will not look favorably on English-speaking bishops who surrendered the beauty of their language to the authoritarianism of Rome.
Perhaps because God is becoming more distant in the pews, there is now a renewed interest in demonic possession. More than 100 bishops and priests attended a conference on exorcism in Baltimore this past weekend. The organizer, Bishop Thomas Paprocki is a reasonable man, sounding neither hysterical nor hyperbolic when speaking of possession and exorcism. He organized the conference so that dioceses around the nation could be prepared, and he emphasized that an essential element of that preparedness is being able to distinguish between mental illness and demonic possession of God's people. Yes, you read that correctly and it is just as bizarre as it sounds--demonic possession of God's people.
R. Scott Appleby, a highly respected scholar at Notre Dame suggested that the action of the bishops makes perfect sense. By emphasizing that the Church deals with the supernatural, he said: "It's a strategy for saying we are not the Federal Reserve and we are not the World Council of Churches. We deal with angels and demons." It is not clear if that is his own perspective or if he is simply observing the actions of the bishops. In either case, it is hardly convincing, and more than just a little embarrassing.
Fr. Richard Vega of Los Angeles, President of the National Federation of Priests' Councils suggested that there might be a rise of exorcism requests in the United States due to the migration of Catholics from Africa and South America--people, he says, who are more in touch with the supernatural. Correct me if I'm wrong, but if people who are more in touch with the supernatural need all this exorcism, then either their concept of the supernatural is seriously defective and tends toward magic, or the Church's concept of the supernatural neglects and minimizes God's love and care for his own people. It is fairly easy to see how this kind of nonsense might lead one to the conclusion that there is no God.
For myself, I still believe in Jesus. But I suggest that all believers speak about agnostics with more respect. After all, we might be the reason they don't believe.
I was born and raised in a Catholic family and I have spent most of my adult life preaching the Good News of Jesus Christ. So I approach this question with a bias in favor of religion, specifically Christianity. Still, other religions and even non-believers make essential contributions to the traditional understanding of God. Ironically, agnosticism, in particular, has the ability to both challenge and strengthen traditional religion. While there may be any number of reasons for a person to choose agnosticism, I would like to look at two. I believe that understanding these is essential to appreciating the insight agnostics bring to a discussion of God.
In a previous post on 03-Sep-2010, entitled "Multi-Universes and God" I took issue with a position physicist Stephen Hawking posits in his new book, "The Grand Design". As noted in the post, he argues for spontaneous creation based on gravity and in the process dismisses the need for a creator. My response suggested that while possibly negating certain concepts of God, Hawking's argument does not negate the need for the Bible's "creator" God. After all, the Bible is a book of faith. As such, it tells us that God created the world, but leaves open to scientists to determine the actual process of creation. That having been said, I can appreciate the developments within physics and other disciplines that lead many scientists to conclude that there is not or may not be a God. I can also appreciate the observations they bring to a discussion of God, that actually deepen faith. And since science and religion are not in competition with each another, I believe that the paradoxes will ultimately be resolved, but the dialogue must continue, for there is much that science and religion can teach each other. However...
There is another source of agnosticism that, while easier to comprehend, is more difficult to engage. The difficulty in addressing this particular agnosticism is that it is rooted in religion itself. More precisely, it is rooted in the way that religion is often presented. Indeed, there is a strong Christian component at work here and it is counter-productive. For the very people who want Jesus to be the center of life are the ones who are relegating Christianity to the periphery and, potentially, obscurity.
Every generation needs to find relevance. We look for it in work, in politics, in social structures and in religion. It is what we seek in our personal and inter-personal lives. But the Christian religion, despite its foundations, is failing on this front. Church authorities in various denominations proclaim the faith in such a way that it is anything but relevant. When a religion adheres to ancient belief systems without trying to bring them into harmony with the modern world, that religion has no claim on the mind or heart. This leaves thinking believers floundering about in a vain search for meaning within their religious traditions. When they don't find it, what options remain?
In Catholicism, the great 20th century movement to update the Church known as the Second Vatican Council is on the verge of being consigned to the dustbin of history. Vatican II accomplished exactly what it set out to achieve: a renewal through which the Church could read the signs of the times and merge the faith of our fathers with the reality of modern life. The Council began its changes by issuing new translations of the prayers for the Mass and the sacraments--changes that both God and humans could understand. Following that, Vatican II developed religious practices and teachings that discerned the divine presence in the secular. The Council outlined the role of religion in one of its seminal documents, "The Church in the Modern World". Slightly more than forty years later comes Benedict XVI. On the heels of John Paul II, he is attempting to roll back Vatican II's changes and direction, apparently oblivious to the fact that he cannot also roll back society or the world. By divorcing the divine from the secular, the Catholic Church actually give voice to agnosticism.
Besides disassociating itself from the secular, there are other ways in which the Church is sinking into irrelevance. These include its worship. Like the Second Vatican Council itself, the changes begin with prayer. Every element of a living faith is first of all based on the ability to communicate with the divine. When people in the pews are unable to speak in natural cadence, forced instead to use stilted formulations, God becomes distant and unreachable, not imminent and approachable. Never mind that these translations are supposed to be closer to the original Latin. There is a reason Latin is a dead language. This is not a hopeful or effective way to communicate with or relate to God. History will not look favorably on English-speaking bishops who surrendered the beauty of their language to the authoritarianism of Rome.
Perhaps because God is becoming more distant in the pews, there is now a renewed interest in demonic possession. More than 100 bishops and priests attended a conference on exorcism in Baltimore this past weekend. The organizer, Bishop Thomas Paprocki is a reasonable man, sounding neither hysterical nor hyperbolic when speaking of possession and exorcism. He organized the conference so that dioceses around the nation could be prepared, and he emphasized that an essential element of that preparedness is being able to distinguish between mental illness and demonic possession of God's people. Yes, you read that correctly and it is just as bizarre as it sounds--demonic possession of God's people.
R. Scott Appleby, a highly respected scholar at Notre Dame suggested that the action of the bishops makes perfect sense. By emphasizing that the Church deals with the supernatural, he said: "It's a strategy for saying we are not the Federal Reserve and we are not the World Council of Churches. We deal with angels and demons." It is not clear if that is his own perspective or if he is simply observing the actions of the bishops. In either case, it is hardly convincing, and more than just a little embarrassing.
Fr. Richard Vega of Los Angeles, President of the National Federation of Priests' Councils suggested that there might be a rise of exorcism requests in the United States due to the migration of Catholics from Africa and South America--people, he says, who are more in touch with the supernatural. Correct me if I'm wrong, but if people who are more in touch with the supernatural need all this exorcism, then either their concept of the supernatural is seriously defective and tends toward magic, or the Church's concept of the supernatural neglects and minimizes God's love and care for his own people. It is fairly easy to see how this kind of nonsense might lead one to the conclusion that there is no God.
For myself, I still believe in Jesus. But I suggest that all believers speak about agnostics with more respect. After all, we might be the reason they don't believe.
Why Drinking Coffee is Good for the Soul
I confess. Although I drink coffee in the morning, and sometimes at night, I like a good cup of tea in the afternoon. I used to think it was good for my health and my diet. Then came the Tea Party. No, this is not the disconnect some might think. Hopefully it is a successful play on words that allows us to look at our current political environment in light of the Gospel. By the way, one does not need to believe in Jesus (or even God) to comprehend the principles involved. One just needs to be a person of good will.
There is much to bemoan in the current U.S. economy, as well as that in other parts of the globe. As a result, pundits from across the spectrum are analyzing this past Tuesday's election, spinning the outcome to support their own biased perspectives. That is not what I intend, although I would suggest that the U.S. election was more about economics and unemployment, than anything else. The Tea Party, of course, believes the election was about economics AND the "anything else"--particularly their desire, nay, their demand that they be allowed to pursue their individual passions and the rest of the country be damned. It is precisely here that the Tea Party runs smack against the values of the Gospel.
For months the American public has been subjected to Tea Party activists who have espoused a philosophy of government and economics that has gone largely unchallenged in principle. Those who have opposed the Tea Party have done so primarily by focusing on policy and arguing about the value of the stimulus bill, the financial and health care reforms, etc. While acknowledging the dismal employment statistics, they have suggested that things would be worse without some of the emergency legislation passed by Congress. But there are deeper issues at work in the country, issues that go to the heart of the Gospel, and this is where I believe the Tea Party must be challenged.
We frequently hear activists speak of smaller government, using phrases such as "keeping the government out of our pockets." A very careful analysis of the language and issues of the Tea Party unveils a thinly disguised self-centeredness that demonstrates no concern whatsoever for others. In reality, it is simply another incarnation of the "me" mentality, but from a different generation. They want to get everything out of life and keep it for themselves. The hubris of this approach was on display during the BP oil spill in the Gulf of Mexico. The same people who were decrying government spending and regulation of industry were demanding more and faster federal response, not to mention their demand for federal dollars and prosecution of the responsible parties. I guess that when your world revolves only around yourself, you don't need to be rational or consistent.
It has been a long time since politicians have spoken of the common good--or at least a long time since using that specific language. Even President Obama, with all the hope of a new future that he brought to national politics, does not use the term. I realize that there are multiple ways of interpreting the Scriptures. How else could anyone preach the absurdity of literalism! Still, at the heart of the Gospel is the concept of the common good, so it is baffling how the core of the Tea Party movement, those Christians who claim religious superiority over others, can dismiss with such apparent ease everything that Jesus stands for.
Take, for example, the miracle of the loaves and fish. A quick side note: this is the only miracle that occurs in all four Gospels, so it is uniquely significant. Whatever explanation one offers for this miracle, it is a demonstration of sharing with and caring for those in need. When Jesus told the disciples to give food to the multitude, they objected. In a phenomenally prescient expression of Tea Party politics, they protested against spending their own money to feed the others--those people who did not have the foresight to bring their own food! Sounds like a page out of Sarah Palin's, and by extension, the Tea Party's handbook. The problem is that their handbook is not the Gospel.
It has become practically a national sport to attack any idea that sounds "socialist" such as the redistribution of wealth. Of course, that is pure ignorance and exactly what the Tea Party preys upon. Pity the poor Christians who do not recognize the socialism in the words of Jesus, or the redistribution of wealth in the miracle of the loaves and fish. In this miracle, with just a few loaves and fish, Jesus demonstrated what happens when people do not think only of themselves or put themselves first. Not only did everyone eat their fill, but there was food left over.
For the record, Jesus did not preach that we should take as much as we can from this world and everyone else be damned. This kind of self-entered individualism inevitably leads to division and a sense of superiority or disdain. It also leads to a misguided independence. Sadly, though, like cholera it is highly contagious and possesses the ability to infect an entire nation. The Tea Party are among those people who believe that America is the best in everything and does not need anyone else. As much as I love my country, this is delusional. We certainly have much to offer the rest of the world, but then we also have much to learn from the rest of the world.
The Tea Party takes its name from the 1773 revolutionary protest in Boston when colonists threw English tea into the harbor. Instead of tossing it overboard, it seems that today's tea party has been drinking the stuff. The story of the loaves and fish does not tell us what Jesus gave the people to drink, but it's a good guess it was not tea!
There is much to bemoan in the current U.S. economy, as well as that in other parts of the globe. As a result, pundits from across the spectrum are analyzing this past Tuesday's election, spinning the outcome to support their own biased perspectives. That is not what I intend, although I would suggest that the U.S. election was more about economics and unemployment, than anything else. The Tea Party, of course, believes the election was about economics AND the "anything else"--particularly their desire, nay, their demand that they be allowed to pursue their individual passions and the rest of the country be damned. It is precisely here that the Tea Party runs smack against the values of the Gospel.
For months the American public has been subjected to Tea Party activists who have espoused a philosophy of government and economics that has gone largely unchallenged in principle. Those who have opposed the Tea Party have done so primarily by focusing on policy and arguing about the value of the stimulus bill, the financial and health care reforms, etc. While acknowledging the dismal employment statistics, they have suggested that things would be worse without some of the emergency legislation passed by Congress. But there are deeper issues at work in the country, issues that go to the heart of the Gospel, and this is where I believe the Tea Party must be challenged.
We frequently hear activists speak of smaller government, using phrases such as "keeping the government out of our pockets." A very careful analysis of the language and issues of the Tea Party unveils a thinly disguised self-centeredness that demonstrates no concern whatsoever for others. In reality, it is simply another incarnation of the "me" mentality, but from a different generation. They want to get everything out of life and keep it for themselves. The hubris of this approach was on display during the BP oil spill in the Gulf of Mexico. The same people who were decrying government spending and regulation of industry were demanding more and faster federal response, not to mention their demand for federal dollars and prosecution of the responsible parties. I guess that when your world revolves only around yourself, you don't need to be rational or consistent.
It has been a long time since politicians have spoken of the common good--or at least a long time since using that specific language. Even President Obama, with all the hope of a new future that he brought to national politics, does not use the term. I realize that there are multiple ways of interpreting the Scriptures. How else could anyone preach the absurdity of literalism! Still, at the heart of the Gospel is the concept of the common good, so it is baffling how the core of the Tea Party movement, those Christians who claim religious superiority over others, can dismiss with such apparent ease everything that Jesus stands for.
Take, for example, the miracle of the loaves and fish. A quick side note: this is the only miracle that occurs in all four Gospels, so it is uniquely significant. Whatever explanation one offers for this miracle, it is a demonstration of sharing with and caring for those in need. When Jesus told the disciples to give food to the multitude, they objected. In a phenomenally prescient expression of Tea Party politics, they protested against spending their own money to feed the others--those people who did not have the foresight to bring their own food! Sounds like a page out of Sarah Palin's, and by extension, the Tea Party's handbook. The problem is that their handbook is not the Gospel.
It has become practically a national sport to attack any idea that sounds "socialist" such as the redistribution of wealth. Of course, that is pure ignorance and exactly what the Tea Party preys upon. Pity the poor Christians who do not recognize the socialism in the words of Jesus, or the redistribution of wealth in the miracle of the loaves and fish. In this miracle, with just a few loaves and fish, Jesus demonstrated what happens when people do not think only of themselves or put themselves first. Not only did everyone eat their fill, but there was food left over.
For the record, Jesus did not preach that we should take as much as we can from this world and everyone else be damned. This kind of self-entered individualism inevitably leads to division and a sense of superiority or disdain. It also leads to a misguided independence. Sadly, though, like cholera it is highly contagious and possesses the ability to infect an entire nation. The Tea Party are among those people who believe that America is the best in everything and does not need anyone else. As much as I love my country, this is delusional. We certainly have much to offer the rest of the world, but then we also have much to learn from the rest of the world.
The Tea Party takes its name from the 1773 revolutionary protest in Boston when colonists threw English tea into the harbor. Instead of tossing it overboard, it seems that today's tea party has been drinking the stuff. The story of the loaves and fish does not tell us what Jesus gave the people to drink, but it's a good guess it was not tea!