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.

Tuesday, June 3, 2008

Kmiec, Obama, and Communion

[This is from dotCommonweal.]

Kmiec says more

E.J. Dionne has a column on Douglas Kmiec’s recent five minutes of fame for endorsing Obama and being refused Communion.

Dionne: “In an interview over the weekend, Kmiec argued that 35 years after Roe, opponents of abortion need to contemplate whether “a legal prohibition” of abortion “is the only way to promote a culture of life.”

“To think you have done a generous thing for your neighbor or that you have built up a culture of life just because you voted for a candidate who says in his brochure that he wants to overturn Roe v. Wade is far too thin an understanding of the Catholic faith,” he said. Kmiec, a critic of the Bush administration’s Iraq policy, added that Catholics should heed “the broad social teaching of the church,” including its views on war.

“Kmiec shared with me the name of the priest who denied him Communion and a letter of apology from the organizers of the event, but he requested that I not name the priest to protect the cleric from public attack.”

Whole thing here:

http://www.washingtonpost.com/wp-dyn/content/article/2008/06/02/AR2008060202591.html

[To see the comments on this posting, click here.]

Catholic Civility

Dear Friends:
 
We are proud to announce the launch of our website, CatholicCivility.org (www.catholiccivility.org). As you know, putting civility back into the current debate about religion and public life is an issue that we feel strongly about. Please visit the website and tell your colleagues and friends about our commitment to a more civil tone to replace the divisive rhetoric and partisan attacks that define our national political debates. There will soon be a section where others can sign onto the statement as well. Again, please help us promote www.catholiccivility.org.
 
Thank you,
 

Amb. Thomas Melady and Timothy May Esq

Thomas P. Melady
Former Ambassador to
Burundi, Uganda, and the Holy See
President Emeritus Sacred Heart University
Professor and Senior Diplomat in Residence
Institute of World Politics
202-462-2101 ext 323
cell 202-297-5603

Monday, June 2, 2008

Are You Absolutely Outraged by the California Supreme Court's Decision on Gay Marriage?!

Well, Catholic news commentator Stephen Colbert is!  Listen to what he has to say.  (HT:  dotCommonweal.)

More Recommended Reading: What Is "Traditional" Marriage Anyway?

Hint:  According to a post today at The Immanent Frame, it's not what you probably think.

MOJ readers interested in the controversy over the legalization of same-sex unions should read this interesting post:  The Future of Marriage:  "Traditional" Marriage or a Break with Tradition? (here).

Recommended Reading

[Click on the title to download/print the paper.]

"Judicial Modesty and Abortion"Free Download

South Carolina Law Review, 2008

U of St. Thomas Legal Studies Research Paper No. 08-18

TERESA STANTON COLLETT, University of St. Thomas School of Law

Email:

During his confirmation hearings before the Judiciary Committee of the United States Senate, then Judge John Roberts testified that he wanted to be a "modest" judge. By this, he appears to have meant a judge who strives to interpret the law as the lawmakers intended, and provides judicial answers only to the questions necessary to resolve the case before the court. The purpose of this article is to consider the implications of this conception of "judicial modesty" for the constitutional jurisprudence of abortion.

The first section of this article will consider whether the Constitution, by its terms, historical understanding, or previous judicial interpretation, required the Court to constitutionalize questions related to abortion. My conclusions compel me to join the legions of legal scholars who have sharply criticized the reasoning employed by the Court in Roe v. Wade. Section two of the article attempts to determine whether the Court expanded or limited the impact of Roe's flawed reasoning in its subsequent abortion cases until the time of Chief Justice Robert's confirmation. The evidence largely supports the conclusion that the Court expanded its flawed reasoning, reaching new heights of judicial hubris in Planned Parenthood of Southeastern Pennsylvania v. Casey and new lows in its indifference to the evidentiary record in Stenberg v. Carhart. The third section of this article then carefully examines Ayotte v. Planned Parenthood of Northern New England and Gonzales v. Carhart. These are the only two decisions on abortion that have issued since Chief Justice Roberts assumed leadership of the Supreme Court. These cases appear to foreshadow greater judicial restraint when reviewing abortion-related legislation, and thus greater freedom for the people and their elected representatives to decide the proper limits of the state's interest in protecting women and the unborn life they carry within them. In the final section, I briefly speculate about the impact of a judicially modest approach in shaping future abortion jurisprudence. I predict fewer successful facial challenges to abortion regulations; greater emphasis on the requirements of constitutional and prudential standing; skepticism regarding claims of third-party representation; and careful review of the evidentiary record offered to support assertions that contested abortion regulations unduly burden women's liberty when seeking abortions. Contrary to claims made in abortion activitists' hysterical denunciations of Carhart II, the Court's decision upholding the federal partial-birth abortion ban, I conclude that a judicially modest approach is unlikely to result in the overruling of Roe v. Wade within the foreseeable future.

Religion in Politics

Sightings 6/2/08

 

The Idolatry of America

-- Martin E. Marty

 

Let Damon Linker, author of The Theocons: Secular America Under Siege summarize Charles Marsh and his Wayward Christian Soldiers: Freeing the Gospel from Cultural Captivity: "A professor of religion at the University of Virginia and a devout evangelical, Marsh believes that the politicization of Christianity in recent years—using the good names and moral commandments of the church to 'serve national ambitions, strengthen middle-class values, and justify war'—has been spiritually disastrous for evangelicals in the United States. Conservative American Christians, he claims, have forgotten the difference between 'discipleship and partisanship.'  They have 'seized the language of the faith and made it captive to our partisan agendas—and done so with contempt for Scripture, tradition, and the global, ecumenical church.'  The result has been a oollapse into spiritual unseriousness, as Christians have 'recast' their faith 'according to our cultural preferences and baptized our prejudice, along with our will to power, in the shallow waters of civic piety."

 

Agreed.  All (basically) true.  So say significant numbers of evangelical pastors, theologians, professors, journalists, and activists.  They have entered a new stage of criticism, or moved beyond criticism, as piles of recent books attest.  So the interest in Marsh, who wants to "take stock of the whole colossal wreck of the evangelical witness and then try to rebuild a more authentic Christianity in its place," focuses on what he would do and how he would do it. Linker, in a review titled "The Idolatry of America," admires much of Marsh's work and goes a long way with him, but then criticizes Marsh for his over-reaches.  They are theological and political, and have to do with how theology relates to politics.

 

The New Republic, which published the review on April 23rd, usually tends to the secular or Jewish world of books, so it is impressive to see it give four dense pages to genuine Christian theological debate, with big names featured.  As Linker sees it, Marsh makes too much of two twentieth-century giants (pin-up boys in the Marty house), Karl Barth and Dietrich Bonhoeffer.  Barth, after a slow start, threw his weight behind the anti-Nazi clergy movements, criticized nineteenth- and early-twentieth-century Protestant liberal theology for tailoring God to meet the political needs of the bourgeoisie—and so American evangelicals have done, summarizes Linker, taking "their theological cues not from the Bible or the Church Fathers but from Karl Rove and Michael Gerson."

 

Not so fast, or not so far, writes Linker:  Barth overdid his critique of German liberalism, and Marsh overdoes his comparing and analogizing of American evangelical capitulations to those German pastors who supported Hitler.  (MEM agrees: too much.) As for Bonhoeffer, the dissenter whom the Nazis executed one month before the war ended, Linker sees him as a hero—he'd better!—but does think Marsh is too ambivalent when he sees comparisons between clergy in Germany and evangelicals here today.  "The implication is there," because—and this is Linker's main point—Marsh expects too much, is too lofty in his expectations, too unwilling to settle for the ambiguities and messiness of being a believer and a citizen in the kind of world we have.  "We should be grateful to Marsh for reminding us of the nobility of the true believers." But, Linker adds, the fixation on purity, with which evangelicals at large were charged, now is applied to too-pure Barth, Bonhoeffer, and Marsh. The people just named help us deal with this.

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Sightings comes from the Martin Marty Center at the University of Chicago Divinity School.

Thursday, May 29, 2008

Same-Sex Unions, Revisited

About the development reported below:  Some MOJ-readers will lament it.  However, I welcome the development, because I regard the magisterial teaching on same-sex unions as deeply misguided and, worse, a font of serious injustice.

New York Times
May 29, 2008

New York to Back Same-Sex Unions From Elsewhere

By JEREMY W. PETERS  

ALBANY — Gov. David A. Paterson has directed all state agencies to begin to revise their policies and regulations to recognize same-sex marriages performed in other jurisdictions, like Massachusetts, California and Canada.

In a directive issued on May 14, the governor’s legal counsel, David Nocenti, instructed the agencies that gay couples married elsewhere “should be afforded the same recognition as any other legally performed union.”

The revisions are most likely to involve as many as 1,300 statutes and regulations in New York governing everything from joint filing of income tax returns to transferring fishing licenses between spouses.

In a videotaped message given to gay community leaders at a dinner on May 17, Mr. Paterson described the move as “a strong step toward marriage equality.” And people on both sides of the issue said it moved the state closer to fully legalizing same-sex unions in this state.

[To read this rest of the article, click here.]

Thursday, May 22, 2008

Judging Catholics, Catholics Judging

Next week, Aidan O'Neill--who is a Catholic and a (British) lawyer--will engage in a disputatio at Princeton University with Robby George, as part a conference on law and religion sponsored by Princeton's Program in Law and Public Affairs.

Aidan is interested is receiving comments on his paper:  Judging Catholics: Natural Law, The Catholic Church, and the Supreme Court.  Comments may take the form of posts here at MOJ or as e-mails to Aidan:  [email protected]

You can download Aidan's fine, provocative paper here:  Judging Catholics.

John Witte (and Others) on Marriage in Law and Theology

This month, the Marty Center's Religion and Culture Web Forum features an essay by John Witte, Jr. of Emory Law School: "More than a Mere Contract: Marriage as Contract and Covenant in Law and Theology"

Commentary from Brian Bix (University of Minnesota), Don Browning (University of Chicago), Christine Hayes (Yale University), David Novak (University of Toronto), and Charles Reid, Jr. (University of St. Thomas) can be found on the forum's discussion board, where readers may also post responses.

Access this month's forum at:
http://marty-center.uchicago.edu/webforum/index.shtml.

Access the discussion board at:
https://cforum.uchicago.edu/viewforum.php?f=1

When Religious Liberty Becomes Lethal

Sightings 5/22/08


When Prosecutors Grapple with Prayer

-- Shawn F. Peters


In recent months, prosecutors in both Oregon and Wisconsin have been confronted with a complex problem:  Should parents who choose to treat their children's illnesses with prayer rather than medicine be charged with abuse, neglect, or even manslaughter when their children die? As these cases begin to play out in the courts, it has become apparent that their task in answering that question is going to be anything but straightforward, thanks in part to the ambiguity of laws that might be applied to spiritual healing practices.


The Oregon case involves members of the Followers of Christ Church, whose faith healing practices generated an intense statewide outcry in the late 1990's. Church members Carl and Raylene Worthington currently face manslaughter and criminal mistreatment charges stemming from the death of their fifteen-month-old daughter, Ava. The toddler died on March 2 from bacterial pneumonia and a blood infection – ailments that her parents, citing the tenets of their religious faith, had chosen to treat with prayer rather medicine.


The Worthingtons appear ready to mount a vigorous defense. Their attorneys already have launched a website dedicated to both outlining the contours of their defense strategy and raising money to fund it. But, legally, this promises to be an uphill climb, thanks to changes in Oregon law that eliminated apparent exemptions from criminal charges for parents who engaged in faith healing practices. They most likely will fall back on the claim that their religious practices are shielded from regulation by the First Amendment and analogous provisions in Oregon's constitution.

 

The Wisconsin case is every bit as tragic, but it might proceed slightly differently in the legal arena. On Easter Sunday, an 11-year old girl named Kara Neumann died from diabetic ketoacidosis. Treatments of insulin almost certainly would have controlled the ailment, but Kara's parents – their beliefs about physical healing shaped in part by a Flordia-based online ministry – chose to treat her with prayer in lieu of medical science. Dale and Leilani Neumann later told police that their daughter had not been examined by a physician in more than seven years.


In late April, authorities charged the couple with second-degree reckless homicide, a felony punishable by up to twenty-five years in prison. But several observers have cautioned that the prosecution of the Neumanns is bound to be complicated, if not simply derailed, by the apparent exemption for faith healing practices that remains in place in the state's child abuse and neglect laws. The couple is likely to claim that this conflict in the laws (spiritual healing practices appear to be protected under one part of the criminal code but not under another) violates their right to due process of law.

 

Wisconsin's "treatment through prayer" provision is not unique:  More than thirty other states offer similar kinds of apparent legal protections for devout parents who reject medicine and turn to prayer when their children are ailing. A number of groups have lobbied for the repeal of such religious exemptions, chief among them the advocacy organization Children's Healthcare Is a Legal Duty (CHILD).  Its head, Rita Swan, has argued that these stipulations, while safeguarding the religious liberty of parents, endanger the health of children and violate several different interrelated constitutional standards.

 

Groups ranging from the United Methodist Church to the National District Attorneys Association also have called for the repeal of religious exemptions to child-abuse and neglect laws. Several prominent medical organizations – among them the American Medical Association and the Bioethics Committee of the American Academy of Pediatrics – have echoed those calls. In 1988, the latter body issued a statement declaring that "all child abuse, neglect, and medical neglect statutes should be applied without potential or actual exemption for [the] religious beliefs" of parents. Deeply committed to "the basic moral principles of justice and of protection of children as vulnerable citizens," the members of the bioethics committee called upon state legislatures to remove religious exemption clauses and thereby ensure "equal treatment for all abusive parents."

 

A decade after that call for reform, however, a majority of states, including Wisconsin, have failed to act. Unfortunately, it seems that legislators might only lurch into action and address the law's shortcomings if the prosecution of the Neumanns misfires.

 

[Shawn Francis Peters' latest book, When Prayer Fails: Faith Healing, Children, and the Law, was published in November by Oxford University Press. He teaches at the University of Wisconsin-Madison.]
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Sightings comes from the Martin Marty Center at the University of Chicago Divinity School.