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, December 20, 2009

How to Assess Abortion-Affecting (as Distinguished from '-Effecting') Legislation? A Request for Guidance from Rick

Hello again, All,

I'd like to request -- quite sincerely, with no intended irony -- a bit of guidance from Rick in connection with his post yesterday on the Senate's health insurance reform compromise. 

To situate what I wish more specifically to ask -- as well as to convince you that my query put to Rick is meant entirely without irony -- let me first say that I'm genuinely a bit on the fence about the legislation as it's now shaping up.  With the so-called 'public option' now ruled out of court, and with Medicare- or Medicaid-expansion as possible fallbacks also ruled out, I had grown rather less sympathetic to the cause even prior to yesterday's developments.  

Then came the deal cut with Senator Nelson yesterday.  That deal, I regret to have to say, leaves me in several respects not only more disappointed still, but downright disgusted:  Here I allude not simply to the special favors grabbed for Nebraska -- that sort of thing is alas more or less par for the course in our legislative process -- but the decision no longer to include language in the bill removing the exemption that insurance companies enjoy from antitrust legislation. 

So, as I say, I am now much less favorably disposed to this legislation than I was before.  That in turn means that I'm very near on the fence about it now.  For, as I have mentioned in previous posts, I'd found the proposed legislation disappointingly unambitious (particularly owing to single-payer's not being so much as considered) even before this past ugly week.  And it is the fact that I find much less good in this bill now than I'd once hoped to find which, in conjunction with a proposed mode of legislation-assessment that I'll propose below, invites my questions to Rick.

First, then, my questions, then a bit more about the mode of legislation-assessment pursuant to which they acquire their relevance.  What I am hoping to hear from Rick are responses to these two queries:  

1) First, what is it about the current Senate bill, with the concessions made to Senator Nelson, that moves it (in your words) 'dramatically in the wrong direction when it comes to protecting unborn children in law and even when it comes to the (different) goal of reducing the number of abortions?'  That is (I think), what is it about (again in your words) 'the Senate's proposal [that] will certainly increase "access" to abortion and so increase the number of abortions?'  And do you mean 'increase the number of abortions' relative to the number of abortions that occur now?

2) Second, if the new version of the legislation -- which 'pro-choice' types already are (not surprisingly) howling about -- does indeed increase access to abortion or the likely number of abortions, does that of itself suffice to underwrite a justifiable hope that the legislation not pass?  If so, why?  How, more generally speaking, should we articulate the standard pursuant to which a proposed bill's impact upon the incidence of abortion ought affect our decisions to oppose or support the bill?

Here is the best I can manage at the moment in answering the questions for myself.  Doubtless the muddle that is about to follow will illustrate why it is I am seeking Rick's guidance:

With respect to (1), my understanding is that the compromise that has been reached on abortion is that while those who receive federal aid in the purchase of health insurance may purchase what ever comprehensive health insurance policies are already on offer by private insurers, they will have to pay separately for what ever portion of any such policy covers abortion.  One payment would go into that portion of any insurance pool sequestered for abortions, and the other would go into the remainder of the insurance pool.  'One policy, two cheques' might accordingly be an apt slogan with which to describe the agreed regime. 

If this is correct, then there is an obvious sense in which the Nelson 'compromise' is mainly (if not solely) symbolic in character, at least if we ignore the 'transaction cost' introduced by the required additional transaction.  For money is of course fungible.  (As we are regularly -- and I think unhelpfully --told by Establishment Clause advocates who oppose school vouchers that can be redeemed at parochial schools.)  

I'm not sure, however, that this alone -- the confinement, in the main, to symbolic effect -- should render the Nelson compromise unacceptable to Rick.  For, to begin with, my impression is that Rick views the expressive function of the law as one of its more important roles, and the stigmatizing character of segregation in respect of funds and transactions surely expresses something important about the public status of abortion. 

And then, secondly -- and now rather more than symbolically alone -- the separate transactions requirement would seem likely to induce accounting-segregation within insurance companies where there was none before, a development that advocates for the unborn might find salutary in any event.  For that would facilitate better tracking of insurance company receipts for and expenditures on abortion, which information would presumably be of interest to pro-lifers in formulating future legislative efforts and strategies.  

With respect to my question (2), I cannot think Rick has in mind, as the appropriate standard of legislation-assessment, that any legislation which might increase the 'accessibility' of abortion is, by dint of that fact irrespective of any others, to be opposed.  For, after all, Eisenhower's proposed interstate highway system did that as well.  So, for that matter, do public roads, public electrical facilities, and all other public utilities.  Ditto, perhaps, the existence of police forces which render moving about our cities safer, and so on.  And I feel quite safe in presuming that Rick would not oppose public measures as benign as those I've just adduced simply by dint of their facilitating individual citizens' actions taken not only on innocent or honorable intentions, but also on less innocent or less honorable ones. 

How, then, should we articulate the principle on which to decide whether legislation that might cause there to be fewer or more abortions should be opposed or supported, if the causing of fewer or more abortions is not itself to be the sole basis upon which to decide?  If a proposed bill would cause there to be 10% fewer abortions undertaken at the choice of individuals who are not us, but also cause a rise of 50% in the number of people unable to find work owing to no fault of their own, would it be one that we should support?  If a proposed bill would wreak the contrary effects (10% more abortions chosen by people not us, 50% fewer people unable to find work through no fault of their own), would it be one we should oppose?  Same results if we dropped the 10% figures to 1%, and raised the 50% figures to 90%?  Why or why not?  

I've a couple of brief thoughts by way of provisional reply to my own queries, which I hope Rick might consider in framing his reply, and other MoJ'ers in framing any of their own:

The first thing I note is that the 'what standard?' query I'm raising here is reminiscent of that raised by the matters of 'proximate' and 'intervening' causation in tort.  We all know that my action's constituting a 'cause in fact' of another's harm cannot suffice to underwrite liability in tort, because there are just too many innocent causes in fact to render such a standard either just or workable.  Hence we require some more refined criterion or set of criteria if we are to select the subset of legally relevant causes from the full set of physical causes that jointly yield a harm. 

Perhaps the modes of thought in which we lawyers -- Catholic and otherwise -- engage by way of carrying out the task of determining 'proximate' causation, then, will be of help here.  So, symmetrically, might our thoughts in respect of 'intervening' causation in tort.  For of course none of us here at MoJ ever are speaking about actually procuring or refraining from procuring abortions ourselves, but rather are speaking about our and the law's effects upon others' procuring or refraining from procuring abortions.  And those others' decisions, it seems to me, might very well count as 'intervening' causes in the relevant sense when we ask by what criteria we should be judged in deciding to frame or support or oppose legislation. 

(I might add, while at it here, that the relevance of tort categories to our query here is likely no accident, given the Thomistic natural law antecedents of much of our commonlaw doctrinal tradition as explicated by such as the wonderful Professor Gordley, late of Boalt Hall and now of Tulane.)    

The second thing I note in connection with the 'by what standard?' query is that, if I may take up a suggestion made by our friend Steve Shiffrin in an earlier post, something akin to the Doctrine of Double Effect (DDE) might also be of assistance.  Here's how: 

First note again that, as suggested above, the 'we' of concern in the present inquiry are presumably to put ourselves in the shoes, not of somebody contemplating whether to procure an abortion (who presumably introduces an 'intervening cause' of the relevant harm, as mentioned above), but of somebody contemplating whether to draft, propose, support or oppose a piece of prospective legislation.  And what 'we,' in those shoes, will be prohibited under the DDE from intending will presumably be just the causing of abortions.  Hence if we do not draft, propose, or support legislation with the intention of causing, or in order to cause, abortions, then we pass the first, 'intending' limb of the DDE standard. 

If I have my DDE right, then passing that first limb will take us to a second:  Now we are to ask whether the good that a piece of prospective legislation can reasonably be expected to yield is 'proportional' to any ancillary ('ancillary' because unintended) harm it can reasonably be expected to wreak.  And if the ethical intuition that underwrites the 'intervening' and 'proximate' causation ideas in tort is not out of place here, then the fact that it will be individuals with wills of their own who procure or provide, or refrain from procuring or providing abortions, rather than 'us' as legislators or supporters of legislation which bears more effects than just abortion effects, will partly diminish the weight on the 'harm' side of the scales.  (The legislation will not 'directly,' or 'proximately,' wreak the harm that is abortion; only the procurers and providers do that.) 

What might this rough attempt at a standard of legislation-assessment yield by way of assessing the current rendition of the Senate bill?  I'll attempt an analysis along those lines in a second installment tomorrow, at least if the standard as thus proposed does not turn out, under criticism from Rick or other MoJ'ers, to be radically misguided or wildly implausible.  But first I want to see what Rick and the rest of you think of this DDE-as-inflected-by-tort-doctrine standard.  Is it sound?  If so, might it nonetheless be improved?  If not, is there something better that might be proposed? 

If my proposal is more or less sound, then I think what I'll have to do in my second installment is first say a bit about the (alas, rapidly dwindling) set of goods that the current health insurance reform legislation looks apt to yield, the importance of those goods, and the apparent likelihood of the legislation's actually yielding them if passed.  I'll then have to say a bit about such harms as the legislation looks apt to wreak, the importance of those harms, and the apparent likelihood of the legislation's actually wreaking them. 

In that latter connection I could especially use the help of Rick.  For as mentioned above, Rick seems pretty sure that the bill as it now stands is going to cause dramatically more abortions to be performed, and I will do well to learn why he thinks that before attempting to say with any confidence how heavy I think the harms side of the scale is apt to be.

Thanks again to Rick for his post, and to all for listening, and more tomorrow,

Bob  

Robby in the Sunday Times Mag

Hello All,

Just a quick note to let you all know that there's a profile of our friend Robby in today's Times Magazine.  I've not had a chance to read it yet, as I'm off to mass (the one that our friends Greg and Steve attend as well) momentarily, but am looking forward to taking it in this afternoon!

All best and more soon,

Bob

For those who may be interested ...

[HT:  R. George Wright.]

For what Thomas Aquinas has (had?) to say about petitionary prayer, see Fergus Kerr, OP, Thomas Aquinas:  A Very Short Introduction 82-83 (Oxford, 2009).

(Here's what Jim Morrison, of The Doors, had to say:  "You cannot petition the Lord with prayer!")  

Saturday, December 19, 2009

St. Gregory's University Commencement Speech

I had the honor and pleasure of giving the commencement speech at St. Gregory's University this morning.

Here are remarks:

It is an honor and pleasure to be with you this morning on this important occasion in the life of each of you graduates, your parents and families, and St. Gregory’s University.  For those of you who are concerned that I will talk for too long.  Don’t worry!  As a professor, I only talk in 50 minute increments.  I ask [you] to be my time keeper, stopping me at 51 minutes.  I’m joking.  I’ll try to be brief so that you all can get on with your much deserved celebration.

 

The pleasure of speaking to you today is greater because, here, in this place, we can make a visual connection between education and the Benedictine order.  In other words, we can literally see the debt the world-wide project of education owes the Benedictines.  Look at the gowns you are wearing.  Most of you have worn graduation gowns before – at your high school (and for you master’s students, at your college graduation).  Now look at the gowns -the habits- that the monks are wearing.  The two are intimately connected.   Nearly 1500 years ago, in those dark ages after the fall of the Western Roman Empire, small lights of learning flickered throughout Europe as the Benedictines, founded by St. Benedict, kept the embers of civilization alive by collecting and preserving manuscripts and opening schools.  No, this is not hyperbole, it is history, and you are a vital part of that continuing story.  Cambridge University as well as the universities of Paris, Tours, and Lyon grew out of these monastic schools.  Although Benedictines did not found Oxford, they played important roles in its development by the 13th Century.  The gowns you are wearing today and that your peers at OU, OSU, Tulsa, and OBU down the street wear on such occasions stand as a silent but often forgotten testament to the contributions made by the Benedictine Order to Western Civilization generally and education in particular. 

Joseph Ratzinger, in choosing the name Benedict upon his election as Pope, recognized, I think, these Benedictine contributions and their importance at this pivotal moment in history when, in Ratzinger’s words, we are threatened with” a dictatorship of relativism,” where no one and no thing is sacred.  In a homily given shortly before he was named pope, Ratzinger said: 

Today, having a clear faith based on the Creed of the Church is often labeled as fundamentalism. Whereas relativism, that is, letting oneself be "tossed here and there, carried about by every wind of doctrine", seems the only attitude that can cope with modern times. We are building a dictatorship of relativism that does not recognize anything as definitive and whose ultimate goal consists solely of one's own ego.

In this short reflection, I don’t have time to develop and defend this proposition, but each of us, I would suggest, experience this relativistic influence in our lives, even those of us who attempt to seek God with our whole being.  We can’t help but be influenced by these forces because they are simply part of the “cultural air that we breathe.”  Outback Steakhouse’s “No rules” and Nike’s “Just do it” resonate precisely because the prevailing winds of our society uproot us from faith, family, community, and tradition, whispering to us that the goal of life is to be free of such attachments – such bonds – so that we might become “autonomous,” creating our own meaning, with the freedom to choose our own path in life.

If the Pope’s thesis is correct, our culture faces many problems and is truly in need of a new Benedict.  But, more immediately a problem arises in each of our lives for which these prevailing winds provide no answer:  How should I choose?  By what criterion do I decide how I should live my life?  Far from its promised freedom, this rootless and radical autonomy creates paralysis.  Without an answer – without criteria for choosing, many, especially in your generation, are rudderless in a sea of choices.  How am I to live my life?  How am I to choose?  And, can I be happy – truly and deep down happy however my life turns out?  These questions haunt many people today, carrying, I suspect, particular weight for those wearing graduation gowns.

I spent the month of October this year on pilgrimage in Spain.  During this time, I enjoyed conversations with perhaps 80 or100 young adults, mostly in their 20’s from 30 different countries, as we walked 500 miles across northern Spain on an ancient pilgrimage route called the Camino de Santiago (the Way of St. James).  Some of these encounters were very brief – an hour or two as we walked for a short while together through vineyards on Roman Roads.  Others were extended conversations spread over days or weeks, beginning perhaps while cooking a meal together in the evening and continued during a chance encounter while walking through a medieval town.  If I can generalize, most of these young people had several common traits.  They had recently left jobs, careers, or relationships.  They were unsure of the direction to take in their lives.  And, although they would call themselves spiritual rather than religious, they intuited that walking this Christian pilgrim route would bring them some clarity. 

Permit me to recount one such encounter.  While walking through a small farming town with its magnificent Gothic church, I ran into David (not his real name), a 26 year old Frenchmen who I had met two or three days prior.  He greeted me warmly -“Michael”- and asked if I had eaten lunch.  When I told him I had not, he shared his lunch – including a cookie – with me. During our conversation, he told me that he like so many others in his generation – your generation - was hesitant to make commitments – to the church, to politics, to jobs, and in relationships.  He was interested in leading a good life for himself in service to the community – as reflected in offering me lunch, but this modern or post-modern paralysis of which we have spoken had overtaken him.

David sought answers by committing to walk in the footsteps of Francis of Assisi and the millions of other pilgrims who have walked the Camino over the past 1000 years.  Without being fully aware of it, he had put himself within a tradition in which the answers to life’s most pressing and ultimate questions can be found.  Although we are Facebook friends, I haven’t yet asked David whether he found the answers he was seeking.  And, you parents in the audience can breathe easy because I am not suggesting that your sons or daughters need to spend five weeks walking across Spain in order to find themselves.  What I am suggesting is that the Catholic Christian tradition within which you graduates have been studying these past few years offers answers to the questions that life presses upon young adults as they prepare to find their place in the world.

My friend J-Robert, found himself face to face with this tradition – and these questions - more than 20 years ago.  At the time he was a highly successful business person, owning a large food processing company.  He had faithfully attended church all his life, but I think it is fair to say that in many ways he and Christ were acquaintances or maybe casual friends rather than intimate friends.  At some point this changed, and he fell deeply and madly in love with Christ.  And, this created a problem for J-Robert.  With Christ at the center of his life, shouldn’t he take seriously Christ’s words to the rich young man:  “sell all you have, give to the poor, and come follow me.”  J-Robert decided to do what any good Catholic would do, he’d ask Mother Teresa.  So, he boarded a plane and flew to India, fully committed to selling all he had and giving the proceeds to the poor if that is what Mother Teresa directed him to do. 

J-Robert said:  "I went to see her with one question I had been carrying since birth. I am a fragile Roman Catholic born into the privilege of faith and wealth. I asked her, 'Mother, should I give everything I have?'" “Mother Teresa pondered a reply for 20 seconds and said, ‘You cannot give it: It has never been yours. It has been loaned to you. You can try to manage what has been loaned to you for God, but if you want to go further, you can try to manage what has been loaned to you, with God.'”  "I was getting my answer," J-Robert said. "I knew then I had to follow God's hierarchy of love. My wife was to come first and then our four children. I realized I had my wife at number 200 in priority. Then were to come the families of the organization I was leading, and to branch out from there." His multi-million dollar company’s motto now reads “Pray so as to Manage in God.”

J-Robert is one of those rare people that you meet.  Looking into his eyes, I could tell within five minutes of meeting him that he was filled with great happiness and that peace that passes understanding.  That peace and happiness we all desire!  I found out later that he is also, unsurprisingly, a man of deep prayer. Early on he had recognized his talents and made a commitment to use those talents for the good.  Later, after meeting Mother Teresa, he decided to partner with Love himself in carrying out this vocation.

What I am suggesting is that for each of us, in the circumstances of our lives, God has offered us a unique and important way to be truly happy.  It isn’t the same for each of us, but the opportunity is there.  In short, each of you has the capacity for the happiness and peace experienced by my friend, J-Robert.  Each of you has the ability to contribute to the good of your communities in your own unique ways.  You can make a difference.  I pray that each and every one of you has the wisdom to discern your talents and desires, the courage to commit them to use in service to the human community, and the faith and hope to pursue your unique vocation with great love toward everyone you meet on this pilgrim walk through life. 

Congratulations!  

The Senate's healthcare-funding legislation

I see no way to avoid the conclusion that the latest version -- and the one that appears likely to pass -- of healthcare-funding legislation in the Senate moves the ball dramatically in the wrong direction when it comes to protecting unborn children in law and even when it comes to the (different) goal of reducing the number of abortions.  (Indeed, I am surprised that Sen. Nelson agreed to it, given what had appeared to be his Stupak-esque views on the importance of not allowing healthcare-funding changes to become a vehicle for subsidizing abortions.)  We should put aside, I think, nice questions about burdens on taxpayers' consciences, or culpable complicity with evil; as I see it, the Senate's proposal will certainly increase "access" to abortion and so increase the number of abortions.  I hope it does not succeed.  

Villanova Law Dean Search

I would like to encourage MOJ readers to nominate outstanding candidates for the deanship of Villanova School of Law.  The search for a new dean is now under way in earnest, and details about the process and its goals, including the method for making nominations, are here

For my part, I especially hope folks will nominate candidates who arcapable of setting high intellectual standards for the School and who will be eager and able to continue the hard and creative work of building an inclusive but distinctively Catholic law school.  As those of us who labor in the vineyard of Catholic legal education know only too well, there was no Golden Age in American Catholic law schools.  There is no template that awaits implementation.  The project of discerning how to bring faith and reason to bear on what we do in law requires vision and boldness.  Correlatively, it also requires a spirit of openness and respect for competing visions and priorities. There is no requirement that the next dean be a Catholic. 

With our spectacular new building (opened in summer of 2009), a strong faculty and several lines likely to be filled within the next few years, ana firm financial footing, not to mention fine students, a loyal alumni base, and a wonderful location in the beautiful suburbs of Philadelphia, this is a tremendous opportunity for the right person to make a real difference in the life of an institution.  Villanova is among the very few American law schools that have a fair claim to being meaningfully Catholic, and the right leader should be able to have a transformative effect on the life and aspirations of what is already a vibrant and very promising community of scholars and students. 

Friday, December 18, 2009

A new piece by MOJer Elizabeth Schiltz

Dueling Vocations: Managing the Tensions between Our Private and Public Callings

Elizabeth Rose Schiltz
University of St. Thomas School of Law (Minnesota)


WOMEN, SEX, AND THE CHURCH, Erika Bachiochi, ed., Pauline Books & Media, 2010
U of St. Thomas Legal Studies Research Paper No. 09-27

Abstract:     
This chapter in a forthcoming book (Women, Sex, and the Church, ed. Erika Bachiochi (Boston: Pauline Books & Media 2010) argues that the work-life balance issues often characterized as “women’s issues” in discussions of social phenomena with labels like “the opt-out revolution” or the “Mommy wars” should be understood more broadly as manifestations of the tensions inherent in the precarious balance between the private vocation and the public vocation to which each of us, whether male or female, a parent or childless, is called.

By our private vocation, I mean our calling to live according to a Christian understanding of the web of relationships into which we are all personally imbedded. The most significant of these relationships is typically the relationship we have with our spouse and then the other members of our family, but they extend to relationships with our co-workers, fellow-parishioners, neighbors, the members of any religious orders to which we might belong and, most importantly, to God. By our public vocation, I mean our responsibilities to live and witness as Christians in and to the various social institutions to which we belong – the Church, our local communities, our places of employment, our country, and our world.

The flashpoint in most discussions of the tensions between our private and public vocations is typically the conflict between our responsibilities to our families and to our professional – paid – work. These two vocations are clearly, at this point in the world’s history, at a particularly tenuous balance. The market for paid work, as currently structured, makes demands on many of us that are not particularly conducive to living out our private vocations as primary caregivers of children or elderly parents. But our private vocations also include our relationships to God and others in our lives. And our public vocations also include our commitments to institutions and enterprises other than our paying jobs, such as volunteer work, apostolic activity, and social and political advocacy.

In this article, I argue that the teaching of the Catholic Church offer many resources for understanding and navigating the tensions between our private and public vocations. Using the controversial 2005 American Prospect article by Linda Hirshman (Homeward Bound) as an example of common contemporary feminists understandings of the issues at stake in these tensions, I first explore the commonalities between the positions of many of these feminists and that of the Church regarding the need to construct social policies that facilitate women’s participation in the workforce. Then, again using Hirshman’s article as an example, I explore the points at which the Church’s conception of family, work, and human flourishing diverges from that held by many – but not all – secular feminists. I will conclude that the Church’s conception of family, work, and flourishing offers Catholics a set of extremely useful tools for navigating not just the tensions between our family responsibilities and our paid work, but also the broader tensions between our private and our public vocations.

Downloadable here.

More from Ireland

[MOJ friend Gerry Whyte sends this:]

I didn't write this morning's editorial in The Irish Times but I could have as it captures the point I made a few weeks ago about the corrupting effect of power even on decent people within the Church.

Bishop Murray's resignation

Fri, Dec 18, 2009

THE FALL from grace of the Bishop of Limerick, Donal Murray, is a necessary and inevitable consequence of the Murphy report into the cover-up of child sexual abuse in the Dublin diocese.

But it is by no means a sufficient response to the amorality and recklessness detailed in that grim document. Indeed, it would be grossly unfair to Dr Murray were he to be the sacrificial lamb who must atone for the collective sins of the Roman Catholic Church. If his departure were to be seen as the end, rather than the beginning, of a radical process of accountability, the implication would be that his behaviour was the exception rather than the rule. The truth is he operated a system that seems to have been universally applied throughout the church.

It would almost be comforting if Donal Murray’s tragedy were that of an evil man. It is actually much more profound than that. It is the tragedy of a decent man who was drawn into collusion with evil and who, even in his resignation statement showed no sign of understanding or accepting the consequences of his failures. Although he continued yesterday to try to excuse the inexcusable, there is no evidence that he set out to be cynical or cruel or that he was, in the ordinary course of events, indifferent to the sufferings of vulnerable children. Were he any of those things, the church could regard him as an aberrant and anomalous figure, a malignity in an otherwise healthy body. To realise that, on the contrary, he most probably believed himself to be acting properly and morally is to confront the unavoidable reality of a power structure that distorts the most basic impulses of human decency.

It is that larger system that has to make itself accountable.The Catholic Church is still far too deeply embedded within Irish society and retains far too much temporal power for this to be a matter of concern to the faithful alone. Undemocratic institutions who see themselves as answerable only to a God to whose will they believe they have privileged access, are a danger to society as a whole. Conversely, a complete change in the institutional church’s culture, away from the arrogance of power and towards the humility and openness of service, is the only way to make restitution for the terrible damage it has done.

That change has to start with something that the church itself demands of its flock – an honest confession. If the Pope and the Roman curia are as outraged as they have claimed to be, they should give us a detailed and complete account of their own dealings with child abuse cases in Ireland. They should start by handing over all relevant archives to the Murphy commission and every serving and retired Catholic bishop should open his own record to scrutiny.

More broadly, the Vatican and the Irish hierarchy must finally deal with an obvious truth. They must recognise that the accumulation of temporal and political power has ultimately not served the faith in which they purport to believe. It has corrupted and corroded it. If they are ever to renew that faith, they must learn how to be, not the shepherds of flocks of sheep, but the servants of citizens.

Thursday, December 17, 2009

And a babe was born... or, was it?

I just wonder what others would think about Catholic Legal Theory's response to this recent event that took place in Virginia? Is this where the "choice" argument has taken us? If so, I confidently believe that Catholic Legal Theory has something to say about it, and, I hasten to add, not in an approving manner.

 

RJA sj

 

 

Why Catholics aren't speaking up in Uganda about anti-gay bill

That's the title of a piece by John Allen, published today, here.