I'm going to go out on a limb and predict that I will not agree with this new paper, "The Waterloo for the So-Called Church Autonomy Theory: Widespread Clergy Abuse and Institutional Cover-up," by Prof. Marci Hamilton. Just a hunch.
Wednesday, November 7, 2007
"The So-Called Church Autonomy Theory"
Tuesday, November 6, 2007
Sargent on marriage
Our own Mark Sargent has a very insightful review of David Blankenhorn's new book on marriage, "Goods in Conflict." Here is a link to the review. Here's a bit, from the conclusion:
As constitutional nondiscrimination principles are extended to sexual orientation in general and same-sex marriage in particular, a collision between those new rights and religions' First Amendment rights is inevitable. In Massachusetts, the conflict over Catholic Charities' refusal to place children for adoption with same-sex couples resulted in the organization's decision to end its entire adoption program rather than comply with the state nondiscrimination requirement. Of course, many Catholics disagreed with the policy in the first place; yet the case exposes the limits on religious institutions' ability to rely on the First Amendment to protect faith-based practices that discriminate on the basis of sexual orientation. When the right to religious freedom collides with the new constitutional rights of gay people, their rights will trump in most cases.
Is that a reason to oppose same-sex marriage, as Blankenhorn would conclude? Perhaps not. Still, little comfort should be drawn from characterizing this battle as a matter of "goods in conflict." The triumph of one good may lead not to an erosion of marriage, but to an erosion of religious freedom. And that would not be good at all.
Mukasey, torture, and separation of powers
The Commonweal editorial ("Torture's Enablers"), to which Michael linked, raises a number of important questions. I hope that what follows will not be misunderstood as reflecting a failure, or a refusal, to take these questions very seriously. That said, I believe the editorial proceeds from a mistaken premise.
The editorial states, "[i]n his testimony [Judge] Mukasey suggested that the president’s duty to defend the country overrides his duty to obey the law. That is a perverse, almost monarchical interpretation of the executive branch’s role." Such a suggestion would be perverse -- or, more precisely, it would be mistaken as a matter of constitutional law. But, in my view, Judge Mukasey did not, in his testimony, endorse or propose the notion that "the president’s duty to defend the country overrides his duty to obey the law." Here is the transcript.
The precise question of constitutional law at issue, as I see it, is not whether the President must obey "the law". Of course (I think) he must. The question is whether "the law" which the President must obey is always and no matter what whatever Congress says "the law" is. It is an unremarkable -- and, with all due respect, not "monarchical" -- proposition of constitutional law that the Constitution vests the executive power in the President, and not in the Congress. The challenge, of course -- one that has absorbed for a long, long time the full attention of the very best public-law scholars -- is to identify the content and bounds of the power the Constitution vests in the President and also of the power -- i.e., the legislative power -- that the Constitution vests in the Congress.
To be sure, responsible and reasonable people can and do disagree about the scope of the powers that the Constitution vests in the President and in Congress. Certainly, it is entirely possible that this Administration's understanding of the scope of its power -- and, therefore, of the scope of Congress's power -- is mistaken.
To observe that there are limits on Congress's ability to bind the Executive -- as Judge Mukasey did, and as we all should -- is not to "enable", in a culpable way, torture. I certainly hope the editors at Commonweal -- whom I respect, of course -- did not mean to suggest the contrary, i.e., to claim that to note, as Mukasey did, that there are limits on Congress's ability to bind the Executive, and to accept the structural features of our Constitution, one of which is that the executive power is vested in the President, is to culpably "enable" torture. That the President may abuse the power he has does not mean -- it should not mean, to lawyers -- that he therefore does not, in fact, have that power. It does mean, of course, that he should be criticized, even condemned, for misusing it. It seems crucial to me that we distinguish structural questions about how power is, in fact, allocated from our moral critique of the exercises, and misuses, of power. The fact that the structural principle of separation of powers "enables" Presidents to misuse power -- and, to the extent the Administration has exercised power in order to authorize, facilitate, or engage in torture it has, of course, grossly abused power -- no more tarnishes that principle, it seems to me, than the misuse of the Fourteenth Amendment to constitutionalize abortion-on-demand tarnishes the Amendment's due-process guarantee.
Now, is any of this "Catholic legal theory"? Maybe. The insight that the structure of government is intimately and importantly connected to authentic human freedom and flourishing seems quite at home (see, e.g., "subsidiarity") in the Catholic intellectual tradition. Our federal government has a structure, and respect for that structure is, for us, a dimension of respect for the rule of law. Now, even within this structure, Congress does have the power to give effect to its judgment that the Administration is acting rashly, unwisely, even immorally, with respect to interrogations, detention, etc. Perhaps we should ask, why, exactly, is Congress failing to exercise that power? It could, for example, use the power of the purse to induce changes in policy, more transparency, and so on. But, perhaps out of fear of political backlash, the Congress is not doing this. If so, then perhaps it is not only the President who is misusing power.
Finally, it should go without saying, but I will say it anyway, so that there will be no misunderstanding: I share the view of the editors at Commonweal that "waterboarding" is immoral; as described, it certainly seems to me to fit any plausible definition of "torture." Like the editors, I think it is tragic and awful that "the United States, once widely hailed as a champion of human rights, is now seen as a nation that tortures." (The United States remains, I think, a "champion of human rights", in many, many ways; but, the perception that the United States is not fully respecting human rights -- even though it does respect them to a degree that far exceeds almost every other country -- does, obviously, undermine its ability to effectively champion human rights.) And, I am not endorsing the more extravagant claims that some have proposed regarding the scope and bounds of executive power.
Educational freedom in Utah, again
Quick -- call your friends in Utah, move to Utah, pray for Utah. Today is a crucial vote there on what would be the best educational-choice program in the country. Recall this, from Dignitatis humanae:
5. The family, since it is a society in its own original right, has the right freely to live its own domestic religious life under the guidance of parents. Parents, moreover, have the right to determine, in accordance with their own religious beliefs, the kind of religious education that their children are to receive. Government, in consequence, must acknowledge the right of parents to make a genuinely free choice of schools and of other means of education, and the use of this freedom of choice is not to be made a reason for imposing unjust burdens on parents, whether directly or indirectly. Besides, the right of parents are violated, if their children are forced to attend lessons or instructions which are not in agreement with their religious beliefs, or if a single system of education, from which all religious formation is excluded, is imposed upon all.
Guy Fawkes Day
Today is "Guy Fawkes Day" (or, more precisely, for our friends across the Pond, tonight is Bonfire Night),
When I was in first grade, my public school celebrated Guy Fawkes Day. It did not strike me as strange at the time, though it certainly does now. (Probably because of this guy, Henry Garnet, S.J., who was executed for not revealing the Gunpowder Plot, about which he is sometimes said to have learned in confession.) Should it? Would a public school's celebration of Guy Fawkes Day communicate to Justice O'Connor's famous "reasonable observer" that she was an outsider in the political community? Certainly, that was long the celebration's purpose. General Washington raised some eyebrows when he told his soldiers to refrain from burning the Pope in effigy as part of their celebration:
As the Commander in Chief has been apprized of a design form’d for the observance of that ridiculous and childish custom of burning the Effigy of the pope–He cannot help expressing his surprise that there should be Officers and Soldiers in this army so void of common sense, as not to see the impropriety of such a step at this Juncture; at a Time when we are solliciting, and have really obtain’d, the friendship and alliance of the people of Canada, whom we ought to consider as Brethren embarked in the same Cause. The defence of the general Liberty of America: At such a juncture, and in such Circumstances, to be insulting their Religion, is so monstrous, as not to be suffered or excused; indeed instead of offering the most remote insult, it is our duty to address public thanks to these our Brethren, as to them we are so much indebted for every late happy Success over the common Enemy in Canada.
In any event, instead of burning Fawkes, or waxing rhapsodic about how liberty, individualism, and all that is good were saved when the Plot was thwarted, maybe we should read a little Eamon Duffy, and think about what England was.
Monday, November 5, 2007
Wills's confusion
Garry Wills has re-produced, in op-ed form, the claims, from his latest book, to the effect that "abortion is not a religious issue." (For earlier MOJ posts on the matter, go here or here.) The argument remains confused and unworthy of so gifted an intellectual.
He writes, for example, "is abortion murder? Most people think not. Evangelicals may argue that most people in Germany thought it was all right to kill Jews. But the parallel is not valid. Killing Jews was killing persons. It is not demonstrable that killing fetuses is killing persons. Not even evangelicals act as if it were. If so, a woman seeking an abortion would be the most culpable person. She is killing her own child. But the evangelical community does not call for her execution."
It is no less "demonstrable" that fetuses are "persons" than it is that Mr. Wills or I are "persons." And, the fact that one does not insist on "executi[ng]" women who cause, via abortion, the death of their unborn children does not prove that fetuses are not persons. It might well confirm the complex nature of judgments about culpability for harms caused that go into the definition and categorization of criminal offenses, but Wills's tired debater's point is just that.
Wills suggests that the reason Catholics did not "require baptism and a Christian burial" for "well-formed fetusus" is because "the subject of abortion is not scriptural." For a response to this strange argument, see Prof. Dellapenna's MOJ post, here. Of course, the injunction against killing innocent persons is scriptural, and one of the distinctive features of early Christianity was precisely that the early Christians were more generous, in terms of acknowledging the equal human dignity of all persons, than the surrounding culture. In any event, one doubts that Wills's views on the morality of contemporary practices depend, generally, on the extent to which those precise practices are singled out for specific mention in scripture.
Now, Wills is right -- but perhaps not in the way that he thinks -- when he says that abortion is not a "theological issue." That is, the morality of abortion is not a question that needs to be answered through revelation, or by the fideistic fiat of a religious leader. (At least, that it is wrong to kill an unborn child is no more a "theological" claim than is the claim that it is wrong to kill a 12-year old, or to torture a suspected terrorist.)
Wills writes:
If we are to decide the matter of abortion by natural law, that means we must turn to reason and science, the realm of Enlightened religion. But that is just what evangelicals want to avoid. Who are the relevant experts here? They are philosophers, neurobiologists, embryologists. Evangelicals want to exclude them because most give answers they do not want to hear. The experts have only secular expertise, not religious conviction. They, admittedly, do not give one answer -- they differ among themselves, they are tentative, they qualify. They do not have the certitude that the religious right accepts as the sign of truth.
Yes, by all means, let's turn to the scientists for resolution of Wills's bizarre beliefs that opposition to abortion requires opposition to "harvesting carrots" and that a human fetus is, like semen, "human life" in a way relevant to the abortion debate. (Can Wills really believe -- does he have so little respect for people, just as smart and sophisticated as he is, who oppose abortion, to believe -- that those who oppose abortion do so because human fetusus are, in this uninteresting sense, animate?) And, can he really believe that "philosophers" have something called "secular expertise", which they -- unlike "evangelicals" -- bring to bear on the question of whether or not we ought to abort unborn children, or permit their direct abortion? If only it were true that those experts identified by Wills were as humble as he suggests!
Now, there is also this:
The question is not whether the fetus is human life but whether it is a human person, and when it becomes one. Is it when it is capable of thought, of speech, of recognizing itself as a person, or of assuming the responsibilities of a person? Is it when it has a functioning brain?
Indeed, this is the question. It's an important one. It is, as Wills sometimes seems to concede, a question of morality, one that is not (remotely) resolvable by describing the biochemistry or noting the physical bulk of a fetus.
Saturday, October 27, 2007
Hiring-conference-inspired thoughts
I am on my way back -- having a beer in the airport -- from the AALS hiring conference. It was great seeing so many MOJ colleagues, friends, and readers at the religiously-affiliated-schools reception and elsewhere.
One result of spending the day meeting and talking with a contingent of talented, engaging, and intimidatingly credentialed would-be law professors (that is, an effect besides the "good Lord, I'm glad I got my job ten years ago" feeling) is reflection on what it means -- beyond slogans, or feel-good generalities -- to profess and aspire to be a "Catholic law school". How like the question that cropped up on this blog and elsewhere a few weeks ago -- i.e., what is a "Catholic judge," and is Justice Scalia one -- is this one?
To their credit, most of the future law-teachers with whom my Notre Dame colleagues and I spoke asked us about -- "called us" on -- the "Catholic mission" thing. As a rule, we would say, among other things, that there are dozens of faculty and each would likely express and live out the "thing" in different ways. Fair enough. But, what else? Some affirmations of the importance of community, collegiality, social-justice, etc., were also appropriate, and regularly provided. We talked some about how a Catholic law school's mission finds natural expression in indisciplinary work (that is, "interdisciplinarity" is not, on the Catholic understanding of a university's work, a fad or an add-on; it's a natural, necessary feature of the search for truth.) And, I emphasized, as I usually do in these conversations, my view that a Catholic law school should call its students and faculty to "integration."
But . . . what else is needed? What else should be said? I've been teaching at a Catholic law school for nine years, blogging about Catholic legal theory for nearly five, and have talked to dozens and dozens of potential hires. I know -- I just know -- there's more to the "mission" of an authentically, meaningfully Catholic law school than what I usually manage to articulate, and I feel like I'm not doing right by those who say, "that sounds interesting, even attractive . . . what does it mean?"
Friday, October 26, 2007
Dreher on Mukasey, and what the country can afford
As Michael notes, I have often linked to Rod Dreher's writings, particularly his "crunchy con" stuff. With respect to Dreher's recent statement that he "was appalled to hear the judge say that the president has the right to decide which laws he’s going to obey, under certain circumstances": For more on what Mukasey actually said, in the exchange to which Dreher refers, and on the question whether what he endorsed would actually constitute an "expan[sion] of executive authority," go here. (For more on the -- to me -- frustrating unwillingess or inability of Mukasey to concede that waterboarding is "torture", go to the Balkinization blog.)
Dreher also writes, as Michael notes, "[t]his country cannot afford an attorney general who believes that executive power should be expanded so greatly." Maybe not. Dreher also believes, I am confident, that "this country cannot countenance an attorney general who believes that the Constitution removes from the reach of democratic politics the question whether elected representatives have the authority to regulate partial-birth abortion." We'll see . . .
Wednesday, October 24, 2007
"The Eugenics Temptation"
A good op-ed, by Michael Gerson, discussing James Watson's recent racist statements (and also earlier statements of his about aborting children with Down's Syndrome):
No one should underestimate the wrenching challenge of having a disabled child. But we also should not ignore the social consequences of widespread screening of children for "desirable" traits. This kind of "choice" is actually a form of absolute power of one generation over the next -- the power to forever define what is "normal," "straight" and "beautiful." And it leads inevitably to discrimination. British scientist Robert Edwards has argued, "Soon it will be a sin of parents to have a child that carries the heavy burden of genetic disease." A sin. Which leaves disabled children who escape the net of screening -- the result of parental sin -- to be born into a new form of bastardy and prejudice.
This creates an inevitable tension within liberalism. The left in America positions itself as both the defender of egalitarianism and of unrestricted science. In the last presidential election, Sen. John Kerry pledged to "tear down every wall" that inhibited medical research. But what happens when certain scientific views lead to an erosion of the ideal of equality? Yuval Levin of the Ethics and Public Policy Center, a rising academic analyst of these trends, argues: "Watson is anti-egalitarian in the extreme. Science looks at human beings in their animal aspects. As animals, we are not always equal. It is precisely in the ways we are not simply animals that we are equal. So science, left to itself, poses a serious challenge to egalitarianism."
Tuesday, October 23, 2007
A new blog
MOJ readers might be interested in this new blog: "The Immanent Frame" is run by the Social Science Research Council, and deals with "secularism, religion, and the public sphere." The first round of posts are focusing on Charles Taylor's new book, "A Secular Age."