NCR, 6/8/09
The silence of the presidents
By Richard McBrien
Created Jun 08, 2009
Fr. Thomas Reese, S.J., former editor-in-chief of America magazine, wrote an exceedingly important article for the National Catholic Reporter, May 29, on the silence of the presidents of Catholic colleges and universities.
Almost none of them came to the defense of the University of Notre
Dame or their fellow president, Holy Cross Father John Jenkins, when
the institution and Jenkins were under heavy fire from bishops and
conservative laity alike for having invited President Barack Obama to
be Notre Dame’s Commencement speaker and to receive an honorary degree.
Reese, alluding to a famous line in one of the Sherlock Holmes
mysteries, referred to their collective silence as the case of the dog
that did not bark.
He called it a surprising development because this one group of
Catholic college and university presidents (many of whom, alas, are
Reese’s fellow Jesuits) knows more about Catholic higher education than
any other group and has more at stake than most.
And yet, Reese observed, the presidents were “AWOL during the entire
controversy. The Catholic college and university presidents were
silent.”
“Yes, a couple did speak,” he conceded, “such as Trinity College
President Patricia McGuire. Georgetown University President Jack DiGioa
also showed solidarity by allowing President Obama to speak on campus.
But most were silent.”
Reese offered four theories for the silence and found none of them finally persuasive. . . .
“Whatever the cause of this presidential silence,” he concluded, “it
was shameful. The presidents owe Notre Dame and Fr. Jenkins an apology;
they owe Catholic higher education better leadership; they owe their
faculties an explanation for not defending academic freedom and
autonomy. They stood silent while another educational institution was
unfairly and viciously attacked.”
[Read the whole piece, here.]
Conscience and Citizenship: The Primacy of Conscience for Catholics in Public
Life"
Journal of Catholic Social Thought, Vol.
6, No. 2, Summer 2009
Boston College Law School Legal Studies Research Paper No.
178
GREGORY A. KALSCHEUR, Boston College -
Law School
Email: [email protected]
In their statement, Forming Consciences for Faithful Citizenship, the U.S.
Catholic bishops acknowledge that ?the responsibility to make choices in
political life rests with each individual in the light of a properly formed
conscience.? This essay argues that, in light of this responsibility, it is
important to affirm a commitment to the primacy of conscience as that idea has
been understood in the Catholic tradition. If we really expect voters and public
officials to make responsible, conscientious decisions about matters of public
policy, we should not speak in ways that suggest that the proper formation of
conscience is simply a matter of falling in line with church teaching. Such an
approach will not contribute to the ability of voters and public official to
make conscientious decisions, because church teaching does not generally speak
definitively to the concrete questions that voters and public officials
face.
The essay articulates an understanding of the primacy of conscience
that is rooted in a proper understanding what conscience is and of the
relationship between conscience and truth. To be a human person is to have a
duty to seek the truth in order that one can form for oneself right and true
judgments of conscience. As one seeks the truth, one is bound to adhere to the
truth as it is known, and one is bound to order one?s life in accord with the
demands of truth. In all our activities we are bound to follow our conscience.
This is what it means to speak of the primacy of conscience. The essay also
discusses the demands of proper conscience formation, which exclude a mistaken
notion of the autonomy of conscience. We each have to commit ourselves to
forming for ourselves right and true judgments of conscience, but we cannot form
our consciences by ourselves. Proper formation of conscience must be attentive
to the teaching of the church and the insights of human reason. It must also be
guided by the balancing virtue of prudence, which is appropriately attentive to
the limits of what it might be possible for good law to accomplish under
existing social, political, and constitutional conditions. In the midst of often
deep moral disagreement in our society, respect for the primacy of conscience
calls us to engage in the respectful dialogue that is essential if we are to
join together with our fellow citizens in an authentic search for truth, forming
hearts and minds committed to making choices that will protect human dignity and
promote the common good.
Sightings 6/8/09
I Was In
Prison, But...
-- Martin E. Marty
Sightings files bulge with
clippings and printouts having to do with religion and prisons. Every year I
“do” one of the sixty synod assemblies of our cosa nostra, the Evangelical
Lutheran Church in America. This year it was the Southwest California synod.
Months ago they told me I was to keynote the meeting on the theme, “I Was In
Prison, But…” They knew of my interest in and I knew of my non-expertise on the
subject, so I scrambled to read up as if to catch up. I am writing a book on
Dietrich Bonhoeffer’s prison letters, and hang out with colleague Clark Gilpin
who is writing on prison letters written centuries ago. Such histories provide
background, but we need foreground now. I am not sure that Elizabethan and Nazi
prisons were more soul-damaging than those portrayed and described to me by
California Christians. No, this is not a suggestion of societal “equivalency,”
only that damage to the soul of prisoners anywhere is equivalent to soul-damage
anywhere.
The end of that paragraph may suggest that I am somewhat
sentimental and soft about all the people in prison. Spend a few minutes with
chaplains, pastors, lay volunteers, and workers for justice, as I did with the
people on the scene at the Synod Assembly, and you will hear stories of people
who do evil, evil things. But what you do hear from them is testimony that most
prison life in America is “retributive” and not “restorative” for the literally
millions in prison, many of them there so we can hide them or hide from them,
and where we turn them over to fellow-prisoners and their gangs to teach kids
(juvenile offenders) how to train for a life of violent crime.
The
May 19th Christian Century has a review by Tobias Winright of James
Samuel Logan’s Good Punishment? Christian Moral Practice and U. S.
Imprisonment, which Winright and other reviewers evidently regard as the
best of the current batch, the batch being books by Christians and other
witnesses on the prison scene. Winright: “Why is it, for example, that the
U.S., which has 6 percent of the world’s population, incarcerates 25 percent of
the worlds’ prisoners? We currently have some 3.2 million persons in…prisons.
We spend more money building and maintaining prisons than public schools—to the
tune of $50 billion a year… No other democratic nation today imprisons people on
such a scale or for as long as the U.S. Yet what are we accomplishing?”
Logan’s testimony: We accomplish little positive.
The literature,
religious or not, on the failings of the system and the guilty participation in
its expansion on the part of eyes-averting citizens is vast, and this is not the
place to try to review it. Churches are not entirely asleep. The internet will
bring you—as it did, in recent months, desperate-to-learn me—rich evidences of
ingenuity and zeal by congregations, synods, denominations, and agencies. Some
months ago I made a pit stop at Friend-to-Friend, a program of Lutheran
Metropolitan Ministry in Cleveland, and heard good news of similar programs from
Lutherans at the Assembly in California—a state whose statistics and stories
make it a candidate for “worst.”
The Assembly theme reminded me and
colleagues there of the need to take a different look at justice and mercy than
does society at large. Working for justice and visiting the prisoners are
central to their devotion to the Jesus of the gospels, who said that in visiting
prisoners they were visiting him. He’s quite lonely. The tens of thousands of
congregations, whose programs address this, dispel some of that terror of
loneliness.
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Sightings comes from the Martin Marty
Center at the University of Chicago Divinity School.
Reflecting on Fr. Cozzen's NCR article "The Church will submerge before any emergence, Cathy Kaveny, in a dotCommonweal post titled "A Generation or Two of Real Darkness" asks: "Are we basically headed toward a situation in which liberals and moderates drop out, and conservatives are left with an increasingly smaller leaner, and meaner church?"
I would say "yes," we are in for a generation or two of real darkness if we continue to view the Church in political terms as comprised of liberal, moderate, and conservative members. If I am a liberal, the conservative becomes an "other" with whom I must contend. And, if I am a conservative, the liberal becomes an "other" with whom I must contend. Lost in all this is our primary call, which is, as I see it, to fall in love more and more each day with God who is Love and, as we read yesterday's in Gospel, to spread this message of love to all the nations.
Yes, we have real issues to be worked through painfully, and I don't desire to sweep those issues under the rug. But, as we fight I pray that we remember that "we are one in the Spirit, we are one in the Lord, and I pray that all unity will one day be restored."