Mirror of Justice

A blog dedicated to the development of Catholic legal theory.
Affiliated with the Program on Church, State & Society at Notre Dame Law School.

Sunday, September 9, 2007

The Dutch Dominicans

Thanks to Michael P. for posting the matter on the Dutch Dominicans. And thanks to Steve B. for his follow-up.

As one MOJ contributor who is ordained in the presbyteral order, I would like to ask my Dutch Dominican colleagues a question about their availability to celebrate the Eucharist in the parishes where there is a need. Perhaps they are doing this, but it is not clear from what Michael said or from The Tablet article that he linked if they have cleared their weekend calendars in order to be available to celebrate Mass in those places where the need is greatest. But maybe this is simply my Jesuit instinct reacting. I am also Jesuit educated (yes, indeed, Georgetown, like Michael), but I am also a Jesuit. While I have no Dominican relatives, I was a chaplain to a convent of Dominican sisters for twelve years.   RJA sj

Dutch Dominicans' Heterodoxy

Over at my personal blog, I comment on the Dutch Dominican proposal cited my Michael Perry in a post below. Put bluntly, I would hate to have converted to Roman Catholicism from Protestantism to find the Church embracing heterodoxy.

Saturday, September 8, 2007

Love Those (Dutch) Dominicans!

Even though I am Jesuit-educated (Georgetown), I have a special affection for Dominicans.  I have a cousin (now deceased) who was a Dominican priest and a great aunt, an aunt, and a cousin all of whom were/are Dominican sisters.

The Tablet
Sept. 8, 2007

Dutch Dominicans call for laity to celebrate Mass

William Jurgensen

THE DOMINICAN Order in the Netherlands has issued a radical recommendation that lay ministers chosen by their congregations should be allowed to celebrate the Eucharist if no ordained priests are available.

In a booklet posted to all 1,300 parishes in the country, it says that the Church should drop its priest-centred model of the Mass in favour of one built around a community sharing bread and wine in prayer.

"Whether they are women or men, homo- or heterosexual, married or single, makes no difference. What is important is an infectious attitude of faith," said the brochure, which has been approved by the Dutch order's leaders. However, the Dutch bishops' conference promptly said that the booklet appeared to be "in conflict with the faith of the Roman Catholic Church". It said it had no prior knowledge of the project and needed to study the text further before issuing a full reaction.

The 38-page booklet, Kerk en Ambt ("Church and Ministry"), reflects the thinking of the Belgian-born Dominican theologian Fr Edward Schillebeeckx. In 1986 the Congregation for the Doctrine of the Faith under the then Cardinal Joseph Ratzinger warned Fr Schillebeeckx that his views on the Eucharist and lay ministry were "erroneous" but took no action against him. The booklet was written by four Dominicans including Fr André Lascaris, a theologian at the Dominican Study Centre for Theology and Society in Nijmegen. Fr Lascaris was involved in peace work for Northern Ireland from 1973 until 1992 and has published numerous articles and books on conflict, violence, forgiveness and reconciliation. The other authors are Fr Jan Nieuwenhuis, retired head of the Dominicus ecumenical centre in Amsterdam, Fr Harrie Salemans, a parish priest in Utrecht, and Fr Ad Willems, retired theology lecturer at Radboud University, Nijmegen.

[To read the rest, click here.]

A Pro-Life Progressive Legal Theory?

MOJ reader Patrick Gallagher has sent an inquiry to some of us at MOJ.  Pat has given me permission to reproduce his e-mail message to me.  If any of you other MOJ readers have any thoughts in response to  Pat's inquiry, please e-mail Pat at this address:   [email protected]

Now, here is Pat's message:

I’m contacting you in hopes that you can help me with some research I’m doing.  I am a Catholic and consider myself politically to be a pro-life liberal.  That’s almost an oxymoron, and I often feel politically homeless because of the generic calculus of pro-life=Republican=conservative and pro-choice=Democrat=liberal.  Recently, I’ve been interested in how that classifying plays out in judicial appointments, where Republicans will only appoint pro-life conservatives and Democrats pro-choice liberals.  My interest is really in whether there are pro-life liberal judges and if there is a pro-life progressive judicial or legal theory.


I’m writing you because I’ve read blog postings or other writings by or about you that lead me to believe that we occupy the same general political neighborhood.  I’d love to get your take as a legal scholar on this question of a pro-life progressive legal theory.  While I think there is likely to be an affinity between them, I also think this would be distinct from a Catholic legal theory.  Is there scholarship in this area?  Can you direct me to it?  More generally, what would you suggest I read to become more familiar with the issue?  (I should confess that I’m not a lawyer.)  Are there pro-life progressive judges, and who are they?

Friday, September 7, 2007

More on the Weak(ened) Religious Exemption in ENDA

Following up on Rick's post about the new version of the Employment Non-Discrimination Act (ENDA):  I joined with the Christian Legal Society's Center for Law and Religious Freedom this week to submit written testimony to the House Education and Labor Committee objecting to the narrow (and as Rick observes, substantially narrowed) religious exemption in the bill.  The analysis parallels that in Rick's post.  The concern is not with the general idea of prohibiting employment discrimination on the basis of sexual orientation (which, speaking for myself, I believe can be warranted in a range of circumstances as a matter of justice or prudence); it's with the lack of a meaningful exemption.  A summary quote from our analysis: "Without substantial exemptions, the effect of this bill will be to pressure and marginalize those organizations and religious adherents who hold [the view that homosexual conduct is immoral], not to promote the diversity that ENDA's proponents claim to affirm."

Tom

The Pope's Letter to Prison Ministers

Here (thanks to ZENIT) is a link to the Pope's recent address to prison ministers.  The address is called "Called to be Heralds of God's Infinite Compassion."  Here is the key passage:

Judicial and penal institutions play a fundamental role in protecting citizens and safeguarding the common good (cf. Catechism of the Catholic Church, 2266). At the same time, they are to aid in rebuilding “social relationships disrupted by the criminal act committed” (cf. "Compendium of the Social Doctrine of the Church," 403). By their very nature, therefore, these institutions must contribute to the rehabilitation of offenders, facilitating their transition from despair to hope and from unreliability to dependability. When conditions within jails and prisons are not conducive to the process of regaining a sense of a worth and accepting its related duties, these institutions fail to achieve one of their essential ends. Public authorities must be ever vigilant in this task, eschewing any means of punishment or correction that either undermine or debase the human dignity of prisoners. In this regard, I reiterate that the prohibition against torture “cannot be contravened under any circumstances” (Ibid., 404).

In my view, this passage should not be understood as rejecting desert-based or retributive theories of punishment.  That is, nothing in this passage suggests that "retribution", and not "a desire to rehabilitate" or "possible pro-social consequences" is not what justifies the state in imposing "punishment" on offenders.  This passage speaks directly to the structuring of punishment, not its justification; it speaks to some of the end-results we should want our punishments to achieve, but it does not deny the traditional Catholic position that the primary purpose of just punishment is retribution, properly understood (i.e., not as "vengeance.")

Over at Vox Nova, Morning's Minion has a different take.  But, I think it is a mistake to read this passage as saying that "defense against the criminal" is one of the two "key functions" of the penal system.  Given the Church's longstanding teachings regarding punishment, the Pope's mention of "safeguarding the common good" clearly (to me) embodies the notion that the "common good" is served when the order disturbed by the offense is restored, i.e., by retribution, properly understood.

Continue reading

Resources for Moving "Beyond Balance"

My short piece “Beyond Work-Life Balance” is has just been published in the Fall 2007 issue of CHURCH Magazine.  It argues that “balance” imagery can actually feed into what Gaudium et Spes termed “among the more serious errors of our age”—the “split between the faith which many profess and their daily lives.” (n.43), and gives a few examples of how a more integrative spirituality might play out in the context of large law firm practice.  All part of a larger project—and life’s work!—to explore the spiritual resources which might help expand the horizons of how lawyers think about time and the role of work in their lives, also developed in Part-Time Paradox).

Church Magazine, a quarterly on pastoral theology and ministry, is a terrific resource.  It is put out by the National Pastoral Life Center, whose projects also include the Catholic Common Ground Initiative and the Social Action Roundtable. 

Amy

What it mean to be a Catholic? III

I did not maintain that Father Araujo thought the majority of American Catholics had separated themselves from the Church. I wondered whether under his premises, or that of the American bishops, or that of others on the MOJ site, the majority of American Catholics had separated themselves. I accept his answer, but I am left wondering why. What are the criteria that determine whether a Catholic by his or her beliefs has left the Church? The statement of the American bishops rejects selective assent to the teachings of Church leaders. But the majority of American Catholics engage in selective assent. To my mind, the American Bishops have claimed more power than they rightly have. I remain interested in determining what those who support the statement of the American Bishops think about the status of American Catholics and the American Church. If the Bishops are right, the Church in America (and elsewhere) is in crisis. To my mind, the problem is that the leaders of the American Church do not see the Holy Spirit working in the People of God.

A Dangerous Change to the Employment Nondiscrimination Act

For several years, the Employment Nondiscrimination Act -- which would add sexual-orientation to the list of prohibited grounds for employment discrimination -- has been working its way through and around Congress.  This past summer, additional hearings on the Act were held, and Rep. Pelosi apparently intends to move on the Act in the coming months.  (Here is a link to HR 2015.)

Let's start by stipulating that it would be reasonable and justifiable for Congress to provide that covered employers may not discriminate on the basis of sexual orientation.  Now, turn to the actual proposed text.  While earlier versions of the proposed Act had said, clearly, "[t]his Act shall not apply to a religious organization," the current version says that the exemption would only be available to a religious organization that has "as its primary purpose religious ritual or worship or the teaching or spreading of religious doctrine or belief." (See Sec. 6(a)).  Another Section (Sec. 6(b)), says that, with respect to non-exempt organizations, the proposed Act would not apply to "the employment of individuals whose primary duties consist of teaching or spreading religious doctrine or belief, religious governance, supervision of a religious order, supervision of persons teaching or spreading religious doctrine or belief, or supervision or participation in religious ritual or worship."

So . . . the Act would apply to parochial-school teachers, unless they are "religion" teachers?  It would apply to (pretty much) any employee of, say, Catholic Charities?

Then there's this, from Sec. 6(c):

Under this Act, a religious corporation, association, educational institution, or society may require that applicants for, and employees in, similar positions conform to those religious tenets that such corporation, association, institution, or society declares significant. Under this Act, such a declaration by a religious corporation, association, educational institution or society stating which of its religious tenets are significant shall not be subject to judicial or administrative review. Any such declaration made for purposes of this Act shall be admissible only for proceedings under this Act.

I'm not entirely sure what this means, but it strikes me as strange for the government to declare that a religious association's ability to hire (anyone?) be contingent on its identifying, for the government, those of its "tenets" (what is a "tenet", anyway?) it regards as "significant."  (Are there insignificant "tenets"?)

I've heard some rumors that President Bush has said he would veto the Act if it contains this language.  We'll see.

Pro-life defeats in Congress

On September 6, 2007, the Senate voted on the "Boxer amendment" regarding the longstanding Mexico City policy, which had prevented federal money from flowing to foreign organizations that promote and / or perform abortion as a method of family planning.  (We might think of the Boxer Amendment, then, as a big-money sop to a powerful corporate special interest, i.e., Planned Parenthood.  One suspects, of course, that this is not how the Amendment will be cast in the press.)

Here is the roll-call vote.  Only one Democrat -- Ben Nelson, not Robert Casey -- voted to preserve the policy.  Also, the Senate rejected the Brownback Amendment, which would have prohibited contributions to organizations that promote and / or perform abortions as a method of family planning.  Two Democrats -- Ben Nelson and Robert Casey -- voted in support of the Amendment.  The Senate agreed, however -- just barely (!!) -- to another Brownback Amendment, which denies federal money to groups that "support coercive abortion."  Only two Democrats -- Ben Nelson and Robert Casey -- supported the Amendment.