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.

Friday, April 2, 2010

The Death of Pope John Paul II

A nice reflection, by John O'Herron:

“He was as alone as a man can be,” the Polish journalist Jerzy Turowicz remarked of John Paul II at the moment of his election. At his death on April 2, 2005, between the thousands packed into St. Peter’s Square, and the group of doctors, nuns, priests, and bishops in his bedroom, John Paul ended his papacy as far from alone as one can be. While this certainly brought him comfort–he had chosen to stay in his room rather than die in the hospital–it also brought comfort, joy, and faith to those of us in the piazza. . . .

Good Friday

Here is a bit from Fr. Richard John Neuhaus's Death on a Friday Afternoon:

"Through Mary he received his humanity, and in receiving his humanity received humanity itself. Which is to say, through Mary he received us. In response to the angel's strange announcement, Mary said yes. But only God knew that it would end up here at Golgotha, that it had to end up here. For here, in darkness and in death, were to be found the prodigal children who had said no, the prodigal children whom Jesus came to take home to the Father.

The liturgy of Good Friday is coming to an end now. A final prayer replaces the usual benediction:

  Lord,

  send down your abundant blessing

  upon your people who have devoutly recalled

  the death of your Son

  in the sure hope of the resurrection.

  Grant them pardon, bring them comfort.

  May their faith grow stronger

  and their eternal salvation be assured.

  We ask this through Christ our Lord.  

Let all the people say Amen. The church is dark now. The altar is stripped and bare. Some are getting up and leaving in silence. Others remain kneeling, looking into the darkness. Holy Saturday is ahead, the most quiet day of the year. The silence of that silent night, holy night, the night when God was born was broken by the sounds of a baby, a mother's words of comfort and angels in concert. Holy Saturday, by contrast, is the sound of prefect silence. Yesterday's mockery, the good thief's prayer, the cry of dereliction—all that is past now. Mary has dried her tears, and the whole creation is still, waiting for what will happen next.

Some say that on Holy Saturday Jesus went to hell in triumph, to free the souls long imprisoned there. Others say he descended into a death deeper than death, to embrace in his love even the damned. We do not know. Scripture, tradition and pious writings provide hints and speculations, but about this most silent day it is perhaps best to observe the silence. One day I expect he will tell us all about it. When we are able to understand what we cannot now even understand why we cannot understand. Meanwhile, if we keep very still, there steals upon the silence a song of Easter that was always there. On the long mourners' bench of the eternal pity, we raise our heads, blink away our tears and exchange looks that dare to question, 'Could it be?' But of course. That is what it was about. That is what it is all about. O felix culpa!

  O happy fault, O necessary sin of Adam,

  which gained for us so great a Redeemer!

To prodigal children lost in a distant land, to disciples who forsook him and fled, to a thief who believed or maybe took pity and pretended to believe, to those who did not know that what they did they did to God, to the whole bedraggled company of humankind he had abandoned heaven to join, he says: 'Come. Everything is ready now. In your fears and your laughter, in your friendships and farewells, in your loves and losses, in what you have been able to do and in what you know you will never get done, come, follow me. We are going home to the waiting Father."

The humiliation of crucifixion

Fr. Ronald Rolheiser has a powerful meditation for Good Friday. 

...Interestingly there is a striking parallel between what crucifixion did to the human body and what nature itself often does to the human body through old age, cancer, dementia, AIDS and diseases such as Parkinson's, Lou Gehrig's, Huntington's and other sicknesses that humiliate the body before killing it. They expose publicly what is most vulnerable inside of our humanity. They shame the body.

Why? What is the connection between this type of pain and the glory of Easter Sunday? Why is it, as the Gospels say, "necessary to first suffer in this manner so as to enter into glory"?

Because, paradoxically, a certain depth of soul can only be attained through a certain depth of humiliation. How and why is this so? It isn't easy to articulate rationally but we can understand this through experience: ...

Thursday, April 1, 2010

Famous Blue Raincoat

The song's motif is a 'love triangle,' though it's unclear whether the events constituting the triangle ever occurred outside of Cohen's imagination.  The same motif, of course, marks the narrative of LC's remakable novel, Beautiful Losers.  I think it's also evident in The Master Song, n'est-ce pas? 

My guess is that the recurrence of this motif in LC's writing stems from a Gnostic-reminiscent understanding, on his part, of a familiar sort of 'duality' that LC perceived in his own nature, one side of which he thought to be aspiring to some form of passionate sainthood, the other side of which he thought to be that of a passionate sensualist.  (I was always struck by the line, 'I forget to pray/ for/ the angels, and then the an/ gels/ forget/ to pray/ for usssss...' in So Long, Mary Anne,' which surely is also expressive of this struggle.)  So the 'other man' who so often seems to enter into these 'love triangle' stories of LC's to seduce and transform his spouse might be, in a sense, LC's 'other nature' -- the sensualist one -- itself.  The saintly side keeps 'praying for the angels,' while the sensualist one remains attentive to the particular -- one's beloved earthly mate.

So so very many of LC's poems and songs seem to stem from the agony of his struggle to merge these sides of the soul.  (I suspect that some of the Church's 'scandals' are rooted in this selfsame struggle, and represent horrible failures to mediate the separation harmoniously.)  I suspect that those who label LC a 'Troubador' are in a certain sense even more spot-on than they realize in this labeling.  For there is something distinctly Cathar or Albigensian in flavor, I think, in LC's sensibility.  Indeed it surely is part of what renders him so very fascinating -- particularly to 'spiritual moderns.' 

Happy Liberation and Resurrection Week to All,

Bob

Easter Triduum

May our focus over the next few days be on the one who came to save us all so that we might live with him forever:


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RJA sj

A response to Perry, and Schoenborn

In his recent re-posting of the Reuters report on Cardinal Schoenborn, Michael highlighted the following text:

Schoenborn has been one of the most open prelates toward victims' abuse groups and has dismissed tendencies in the Church to sidestep criticism by blaming anti-catholic media bias and pointing to abuse in secular context.

I am assuming (perhaps incorrectly) that this language was highlighted in response to posts of mine, in which I have expressed my view (or endorsed the expressed views of others) that anti-Catholicism is shaping the reporting by some news outlets on the scandal.  Reuters does not provide any quotations or citations to instances in which Cardinal Schoenborn has "dismissed tendencies to sidestep criticism by blaming anti-catholic media bias," so I do not know exactly what it was that the Cardinal said.  Certainly, the architect of the Catechism of the Catholic Church is entirely correct in insisting that the Church must confess, confront, do penance for, and guard against her members', ministers', and leaders' sins.

In any event, and to be clear:  I have never suggested, and do not believe, that the Church may or should avoid "criticism by blaming anti-catholic media bias" for the wrongs that have been done by abusive priests and negligent (or, in a few cases, worse) bishops.  I could be wrong, of course, but I am not aware of anyone who ever has, "blam[ed]" anti-catholic media bias for these wrongs (and so I am curious what, exactly, the Reuters story is referring to), though some have certainly complained that this bias has resulted in exaggerated coverage of those wrongs.  Nor have I ever suggested that "anti-catholic media bias" should be used as an excuse for not confronting these wrongs. 

That said, I am confident that Cardinal Schoenborn would not deny that, in fact, anti-Catholicism in the media is a reality (including at Reuters) and that it has shaped the reporting on the scandal, and also the "construction", in the public's mind, of the scandal.  Michael, I am curious, do you deny that it has? 

The point, though, in acknowledging this reality is not to "blam[e]" anti-catholic bias for the scandal.  It is, however, to urge everyone to be aware of the reality of this bias and of the aims of some of the Church's critics, and to be sure that this bias does not mis-shape the (as the Cardinal says) entirely appropriate and necessary criticism of and responses to the wrongs.

I note, by the way, some other statements that Cardinal Schoenborn made recently:

Schoenborn, a close Benedict confidante, defended the pope against suggestions that he was behind church cover-ups, including for the late Cardinal Hans Hermann Groer. . . .

Schenborn said Ratzinger had immediately pushed for an investigative commission when abuse allegations against Groer arose. However, others in the Vatican — described by Schoenborn as the "diplomatic track" — did not let this happen.

"I can still very clearly remember the moment when Cardinal Ratzinger sadly told me that the other camp had asserted itself," Schoenborn told ORF.

"To accuse him of being someone who covers things up, having known the pope for many years, I can say that is certainly not true," he added.

"Holy Thursday"

If you have never read "Holy Thursday", by Francois Mauriac . . . take a look.

Wednesday, March 31, 2010

Leonard Cohen, pro-life troubador

Professor Carson Holloway of the University of Nebraska has pointed out the powerful and in some cases very explicit prof-life sentiments in some of Leonard Cohen's songs, including "The Future," "Diamonds in the Mine," and (depending on the interpretation) "Dance Me to the End of Love" and "The Story of Isaac."  Some supporters of abortion have noticed these sentiments, and registered their complaints.  It is characteristic of Cohen to break stereotypes and express views that may be sharply at odds with the views of most of his fans. He is certainly a complicated and difficult-to-categorize guy.

. . . sincerely, L. Cohen

Thanks to Brother Michael P. for inviting me to post a video of my renditions of songs by Leonard Cohen in seminar today.  Unfortunately---or maybe not so unfortunately---we didn't record.  It was great fun, though, and "Nancy," whose story and imagery are pretty clear, became a valuable reference point in our discussion (which concerned the ways in which cultures shape and are shaped by the choices and actions of individuals).  I don't think that the students could make much sense of "Famous Blue Raincoat," but I've never been able to make sense of it either.  I love it nevertheless!  (If any MoJers know what it actually means, please let me know.  Cohen himself says that he can't remember what it means.)

I've sent Michael privately something rather different:  an audio my performance of the banjo tune "Deputy Dalton" with my bluegrass band "Blue Heart."  It's rather un-Cohenesque, but I like to think it is the sort of thing Leonard himself might enjoy.  He once did a performance of the classic country tune "The Tennessee Waltz," so perhaps he harbors a liking for "Appalachian classical music."

Vienna Cardinal: Church Must Accept Guilt on Abuse

Reuters, March 31, 2010

VIENNA (Reuters) - The Catholic Church as a whole must accept its guilt and its collective responsibility for sexual abuse committed by its members, Vienna Cardinal Christoph Schoenborn said on Wednesday.

Schoenborn was addressing 3,000 believers in an emotional and unconventional mass ahead of Easter entitled "We are furious, God!" and devoted solely to the theme of abuse. The church has been shaken by revelations of sexual abuse by priests several European countries and of cover-ups by the hierarchy.

"Some of us have talked about the gracious God and yet done evil to those who were entrusted to them," Schoenborn said in Vienna's gothic St. Stephen's Cathedral in a ceremony held with the critical lay group "We Are Church" and abuse victims.

"Some of us have used sexual violence... Some of us have robbed boys and girls of their childhood," he said in a part of the service he read together with an Austrian theologian.

Schoenborn, who was brought into the prominent Vienna position after his predecessor quit amid sexual abuse charges in 1995, also admitted cover-ups. "For some of us, the church's immaculate appearance was more important than anything else."

"We, the people of God, His church, carry this guilt together," he said. "We confess our guilt to the many whom we have wronged as church, and whom some of us have wronged very directly."

A wave of reports of child sexual abuse in Austrian Catholic institutions was triggered by the resignation of the arch-abbot of Salzburg's St Peter's monastery earlier this month after admitting to sexually abusing a boy 40 years ago.

CHURCH HOTLINES

During the Wednesday evening service, accounts of abuse victims or their relatives were read that told of their suffering, even years or decades later, of anger against the perpetrators and the Church who did not hold them accountable.

Similar revelations in church and secular institutions in Germany have also encouraged more Austrian victims to report cases, many of which happened decades ago. More than 500 have called regional church hotlines for victims this year so far.

"It's a painful experience for the church. But what is this pain compared to the pain of the victims that we have ignored," he said. "When those victims now speak, then God is speaking to us, to His church, to awaken and to cleanse us."

Recent abuse scandals in European countries including Germany, Ireland and the Netherlands have shaken the Vatican and led to calls for an end to priestly celibacy, a cleanout of the Catholic Church hierarchy and the resignation of the Pope, although this is seen as unlikely.

Schoenborn, a close advisor and former student of Pope Benedict, has already called for the Church to openly discuss taboo issues such as celibacy, priestly training and more liberal social attitudes to sex.

Schoenborn has been one of the most open prelates toward victims' abuse groups and has dismissed tendencies in the Church to sidestep criticism by blaming anti-catholic media bias and pointing to abuse in secular context.

"Abuse within the Church is particularly severe because it disgraces the holy name of God," he said.