Thursday, May 2, 2013
"A Priest Walks into a Bar . . ."
On proselytism, evangelization, and the First Amendment
One of the issues raised in the various posts by Bob Hockett, Michael Scaperlanda, Patrick Brennan, and MOJ-friend Paul Horwitz is the challenge of defining "proselytism." The word (like "discrimination", perhaps) has acquired a connotation of "persuasion, advocacy, or communication of an aggressive, underhanded, intolerant, insulting, or disrespectful kind." Of course, it need not be involve any of those adjectives. A few years ago -- as part of a very enjoyable lecture series organized by Patrick -- I did a paper called "Changing Minds: Proselytism, Religious Freedom, and the First Amendment," in which I tried to underscore the fact that "proselytization," correctly understood, should not and need not involve any unworthy tactics or dignity-denying premises, but can and should be understood as an invitation -- and invitation to "come over," and to change not only one's mind, but one's view and way of life. Here's a bit from the abstract:
Running through and shaping our First Amendment doctrines, precedents, and
values is a solicitude for changing minds - our own, as well as others'. Put
differently, the Amendment is understood as protecting and celebrating not just
expression but persuasion - or, if you like, proselytism. There are, therefore,
reasons grounded in our Constitution and traditions for regarding proselytism
and its legal protection not as threats to the common good and the freedom of
conscience, but instead as integral to the flourishing and good exercise of that
freedom. This same solicitude for persuasion and freedom pervades the writing of Pope John Paul II, who regularly insisted that the Church's evangelical mission
does not restrict freedom but rather promotes it. The Church proposes - thereby
inviting the exercise of human freedom - she imposes nothing. The claim here,
then, is that proposing, persuading, proselytizing, and evangelizing are at the
heart of, and need not undermine, not only the freedoms protected by the
Constitution, but also those that are inherent in our dignity as human persons.
With respect to the recent and ongoing argument here at MOJ about "Mikey" Weinstein and the DoD, it seems to me that -- putting aside what I regard as the facts that Weinstein is a hateful bigot who should no more be a part of even merely symbolic consultation with our government than should Fred Phelps and that it is entirely appropriate, on this site or any other, to express concern about such consultation -- it seems to me really important that any regulations and policies designed to (quite appropriately) protect our men and women in the service from abuses of superiors' authority (whether those abuses involve unwanted and aggressive religious messages, or take any other form) not reflect a premise or presumption that the content of traditional religious teachings and practices is substantively objectionable and therefore not-to-be-discussed-or-advocated in the armed services and also not reflect a premise or presumption that evangelism itself -- the invitation to "come over" -- (as opposed to abusive instances of it) is objectionable, even among members of the service.
Dan Crane's Series on Evangelical Under-representation in the Legal Elite
Readers may be interested in Professor Dan Crane's three part series on the under-representation of Evangelical Christians in the legal elite. Part I presents the core claim. Part II offers several explanations. Part III reflects on whether it matters, and concludes with this:
Finally, if I’m not convinced that evangelicals would systematically display traditionally Protestant approaches to texts, authority, and tradition, I do think that a greater evangelical presence among the legal elite might have an important effect on the development of law in another way. The defining element of modern American evangelicalism is its individualistic experientialism, its insistence on a personal born-again experience, its adherence to what religion critic Harold Bloom defines as the key trait of any genuinely American religion—walking alone with Jesus in the wilderness. To be an evangelical means to know Jesus in the heart.
It is not hard to see the misfit between evangelicalism’s experiential epistemology and law as a rationalistic, deductive system. But to a pointy-headed legal academic like me, the portrayal of law as rationalistic and deductive seems so nineteenth century. In the post-realist, post-modern world, law is increasingly understood as personal, subjective, and even experiential. To take just one small example, the whole “expressivist” strand of contemporary legal scholarship is about how law is received, understood, internalized, and experienced.
Although evangelicals may not understand this well, modern legal thought may be very much up their alley. It would be a shame if evangelicals continued to stand on the sidelines while the legal academy, the courts, and other legal institutions worked through the implications of law in the post-modern world—something about which evangelicals should have lots to say.
Interest Charges and Economic Justice
Let me take this opportunity to thank Patrick and Michael for calling our attention to an important new work by Brian McCall. It is lovely to find that there might be some common ground among us on an important matter of economic justice. The proper role of finance in a just economy is of course a very large subject, about which there will be much more to say. I hope to do my bit soon at this site. Meanwhile, thanks again to Patrick and Michael for introducing the subject here.
All best, more soon,
Bob
Consider the Source: Paul Horwitz on Weinstein and Proselytization in the Military
Before any of our readers begin updating their passports for fear they are now, in virtue of their Catholicism, inhabiting a latterday Warsaw Ghetto under attack by the US military, I encourage them to read Paul Horwitz's admirably patient, painstaking sorting of fact and mere spin in his comments to an earlier post here.
I shall quote Paul's first such comment in full just below, notwithstanding my continuing belief that it is a mistake to take 'Mikey,' or the military's hearing him out along with multiple others who have axes to grind, seriously. In the meanwhile, I trust it will not be controversial to point out that Breitbart and Fox are no more 'news' sources than are MSNBC or the Jon Stewart show. Nor, I hope, will it be controversial to point out that some forms of proselytizing within a pluralist and professional state institution such as the military must be would be both profoundly disrespectful of non-Christian fellow citizens and undermining of necessary unit cohesian. All rides on what is to count as impermissible 'proselytizing,' and neither rightwing nor leftwing 'infotainment' outlets are plausible prognosticators where this question is concerned.
Here is Paul:
I appreciate your offering a response to Prof. Brennan and, as important, opening comments. I wanted to offer a response to him on his post, but let me offer it here. Although I agree with you that Breitbart is a poor primary source for news reporting, and indeed most of the story Brennan links to consists of irrelevant and unsourced matter, I think it only fair to try to treat the central facts reported in that story in and of themselves, investigating whether and to what extent they are accurate. After all, the language that Brennan quotes is indeed disturbing, and should be so for people of a broad array of religious beliefs or non-beliefs.
It is accurate that Weinstein is the head of a group that combats religious proselytization in the Armed Forces, although any sophisticated American knows that there are countless advocacy groups and many of them are far more vocal than powerful, often consisting of just a couple of staffers and a good deal of fundraising. It is also true that Weinstein wrote a couple of columns for the Huffington Post that are full of highly objectionable language. I think "rhetorically adolescent" is too kind. His writing is alarmist, hostile, rude beyond its most legitimate targets, hyperventilating, and self-aggrandizing. This is also surprisingly and unfortunately true of Brennan's own writing in the past several posts, but that hardly excuses Weinstein's ridiculous prose. It may make Brennan feel slightly better that on Weinstein's group's blog, some supporters of the group themselves criticized Weinstein's language. But I wouldn't blame him if he didn't feel much better. It is true that he uses the term treason and absolutely shouldn't have, although unfortunately many people overuse that word. In short, I found Weinstein unbalanced and his writing offensive. For that matter, I thought Quinn's column was a pretty poor piece of writing, close to incoherent.
It is also true, as any reader on the military knows, that proselytism has been a serious issue for sectors of the military, especially the Air Force and its academy. This is not what readers might think of as common peer-to-peer proselytization, in which the subject is free to accept or reject the proselytization. It is proselytization from on high, often from the senior ranks to cadets, often of an extreme nature, often linked to broader and disturbing sects of Christianity, and often accompanied by peer and official harassment. Even those who believe that proselytization is an essential part of both religious freedom and free speech ought to research the particular details of the kinds of conduct that exercises Weinstein, some of which is genuinely problematic. What Prof. Brennan, whose rhetorical style in these posts exaggerates what he finds worst and minimizes what he most favors, lightly calls "sharing the Gospel" is often far from what we might consider "sharing." Mandatory prayer for cadets, for instance, is not "sharing the Gospel." None of this excuses what I find Weinstein's offensive comments, but it does help provide some context, of which Brennan provides little or none. Let me add that, to its credit, the Air Force has spent a good deal of time over the past decade trying to address these questions in a way that avoids harassment or abuse of power by those in officer positions while making clear that cadets and officers must be able to engage in religious expression. In putting "religious toleration" in scare quotes, Brennan does a disservice to the actual efforts to ensure genuine religious toleration and avoid religious intolerance in the Air Force and elsewhere in the military.
Finally and centrally, there is the language by Prof. Brennan suggesting that Weinstein is an "official consultant to the Pentagon" and has been "retained by the Pentagon" to offer advice on forming policy. Perhaps Brennan has better sources than I do. The Breitbart story makes such assertions, but it links to the Quinn story, which does not. Weinstein's group's own website does not offer any such announcement, and believe me, it is not shy about trumpeting anything that might increase its visibility or assist in fundraising. As far as I can tell from Quinn's badly written story, and I am open to correction, Weinstein was one of several people invited to a listening meeting at a Pentagon meeting. With all due respect to Prof. Brennan, anyone who is not "naive, willful, or stupid" knows that such meetings are a dime a dozen, don't constitute an endorsement of the views of the attendees, and can mean as little as that a government office decided to mollify a vocal interest group with a meeting.
I think Brennan, without falling for all of the tripe with which the Breitbart story was filled, could easily and fairly have questioned whether Weinstein should have been invited to any such meeting. I question it myself, having read Weinstein's offensive columns. It is true that every White House and every government office regularly has people visit it whose views it does not endorse and whom many would find objectionable; this is a staple of alarmist reporting in every administration, Democratic and Republican. My own view is that such stories are rarely worth the pseudo-panics they involve, and that the fact that a Dominionist Christian or militant atheist made it into the door of a government office is rarely newsworthy in and of itself. But I'm sure everyone would draw a line somewhere, even those who believe that hearing from interest groups and constituents is a standard part of government procedure; I would be less than delighted if a neo-Nazi were invited to be part of even a meaningless meeting at the Pentagon, even if I didn't then jump to the conclusion that the government must be a fan of neo-Nazis.
So I think Brennan's concern that Weinstein was invited to such a meeting, no matter how insignificant or pro forma that meeting was, is reasonable, and I share it. Again, however, absent further details, that does not make Weinstein some kind of "official consultant to the Pentagon" in any meaningful sense in which anyone other than a lawyer would use those words. Condemnation of Weinstein's language seems right on target to me, even if there are genuine issues with respect to genuine religious toleration in the Air Force or the broader military. Concern that he was included in a meeting at all seems reasonable to me, even if knowledgeable people are aware that such meetings are common, include all kinds of people, and don't constitute an endorsement of the views of the motley crew that attends them. Relying heavily on such a poor source as the Breitbart story--and I am evaluating the story on its own merits, not on the basis of the larger Breitbart operation--seems unwise to me. And the general tone of Brennan's post, and his apparent contempt for anyone who views the matter in anything less than the alarmist fashion that he does, just seems hysterical--not wholly ungrounded, but hysterical.
[NB: In a subsequent comment, Paul apologizes for use of the word 'hysterical.' He is more courtly than I.]
UPDATE: The original title of this post has been changed.
Wednesday, May 1, 2013
It's official
Men and women serving in the United States' military will be court-martialed for sharing the Gospel with one another. Details about the new policy remain to be disclosed, to be sure, but the intent and direction appear now to be undeniable. The Pentagon has spoken.
Who would have predicted such a thing?
A just economy, anybody?
Michael Scaprelanda recently noted (here) the publication of The Church and the Usurers: Unprofitable Lending for the Modern Economy, a book by his OU colleague Brian McCall.
I highly recommend Prof. McCall's book, here below in language I prepared for the book's jacket. Those who claim to care about economic justice cannot *afford* to ignore McCall's recovery and application of basic principles discerned by a wise but now-lost generation. What McCall offers is radical (because completely traditional). The book is available from Amazon and the other usual sources.
"Only a fool would deny that we are on the brink of a financial meltdown of global scope and epic proportions, yet even smart and generally sensible people hardly know what to do about our future. With deep learning and blazing insight, Brian McCall offers in this book both a diagnosis and a cure. Our ongoing free-fall into economic chaos is caused by the ubiquitous but unnoticed practice of usury, the charing of a profit on a loan of money (as distinguished from the investment of capital). The cure is to re-appropriate and abide by the Catholic Church's doctrinal prohibition of usury. We literally cannot afford to ignore McCall's rigorous argument, animated by the Church's long tradition of reflection, that the economy must be conformed to principles of justice, including commutative justice and not just distributive justice. As McCall shows, it defies reason and justice for the basic human need of shelter to be an opportunity for wealth redistribution upward. Western banks have seen the wisdom in providing shari'a compliant banking. Why not banking that avoids usury and meets the demands of commutative justice? McCall gives readers compelling reason to implore state and Church alike to denounce usury from the housetops and to prohibit it through law. It is, after all, no more than justice demands. I applaud McCall's radical and wise call for a return to ancient principles in order to redeem our future."
Pacem in Terris
There've been many events this year -- including this recent one sponsored by the Lumen Christi Institute -- to mark the fiftieth anniversary of Pope John XXIII's great encyclical Pacem in Terris. Evelyn Waugh, who confessed to having a "crush" on Pope John (Waugh detested Pius XII's liturgical innovations), had the following to say about the encyclical fifty years ago:
"Before the recess Pope John hinted that he might not be present when the council reassembled in the autumn. Early in 1963 it was noticed that he was paler, thinner, and more easily fatigued, but he continued with his duties. At Eastertide he issued the encyclical Pacem in Terris, which epitomized his aims. This document is unique in that it is addressed to all mankind, not, as usual, only to the faithful. The pope, in effect, was calling for the ending of the Cold War. Under Pius XII the Church had inspired resistance to the Communist world with the result that many naive Catholics had assumed that any government that Communists had a holy cause. . . . [Pius] came to believe that concordats with hostile governments do more good than intransigent opposition. He made it known that he wished to recall [the] resolute men [who were suffering under various degrees of restraint under Communist rule]. It was a hard decision, the fruits of which cannot yet be seen. But Pacem in Terris is not a document of appeasement. It is a restatement in general terms of the traditional Christian principle of the individual and his family over the state, which is the antithesis of Communism. There are some who quoted in the pope's last months, 'Woe unto you, when all men shall speak well of you.' No pope for centuries enjoyed such acclaim among non-Catholics. But John will be remembered as a man of hope. His successors will determine how many of his hopes were chimerical and how many a result of his perception." Saturday Evening Post, 27 July 1963
Happy Feast of St. Joseph the Worker
I live in St. Joseph Country, run along the St. Joseph River, walk around St. Joseph Lake, worship at St. Joseph Parish, send my kids to St. Joseph School, and have a son named John Joseph. I'm particularly happy, then, to re-post the nice post that Susan Stabile did, last year, marking today's feast:
This is a post I wrote on this day a couple of years ago in honor of today's feast day:
Today the Catholic Church celebrates the memorial of St. Joseph the Worker, one of two days in the church calendar on which we honor St. Joseph. The memorial was instituted by Pope Pius XII, some say in response to Communist-sponsored May day celebrations for workers. It is a day dedicated to the dignity of labor and to honoring workers.
Work is central to who we are as human persons. As our friend Randy Lee once put it, "man does not work because he does not have the wealth stored up to be constantly at rest; man works because his dignity is in creating." <em>Gaudium et spes </em>speaks of work as the means by which humans develop themselves and in <em>Centesimus Annus</em>, Pope John Paul II observed that humans express and fulfill themselves by working.
This view of work stems from our creation in the image of God; created in the image of God, human are called to co-create the world with God. We participate in the act of creation, we share in God's creative activity, through our work.
On this day on which we remember St. Joseph the Worker, we pray in a special way for all workers and we pray that we may develop and use the gifts God has given us to do the work to which He has called us.
The Church and the Usurers
My colleague Brian McCall has a new book out - "The Church and the Usurers: Unprofitable Lending for the Modern Economy." Calling the book one of the top three written on usury in the past two hundred years, Anthony Santelli II, CEO of AES Capital and Founder and Board Member of the Catholic Finance Association says this about the book:
Usury is not a simple topic to understand. It is like completing a sudoku puzzle. ... Professor McCall does a lot of that hard work for the reader. This book remains intellectually challenging because the topic is new, or at least new to the modern reader.
In fact, the topic is very old. There is a significant body of literature that extends over a thousand years discussing usury, what it is and what it is not. Professor McCall siphons that massive literature down to the few key points that distinguish an immoral loan from an investment. Some of the fine points also raise the issue of a just price.