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.

Thursday, March 31, 2011

Another pro-life (but racially charged?) billboard

Chicago billboard

We've already discussed a NYC billboard from the same organization, and this one -- headed for the south side of Chicago -- is sure to trigger some heated debates.  Putting aside the troubling claims (e.g., accusations of genocide) made by the sponsoring organization, I think the basic message of the billboard -- think twice about the human lives cut short by abortion -- is powerful and needed.  It's obviously not a message that is needed only by the African American community, however, and to the extent that there is an implicit suggestion that President Obama was more vulnerable to abortion solely because he is African American (though born to a white mother), the billboard is on some shaky and disturbing ground.  We need to account for the nexus between race and socioeconomic conditions so as not to present a misleading picture, though I realize that nuance is not the billboard's primary aim.

Tuesday, March 29, 2011

Racial segregation in America

As a college freshman, I remember lecturing my southern roommate about his region's race problem -- as only an 18 year-old who grew up in the predominantly white Chicago suburbs could do -- and he responded by asking how many blacks went to my high school.  Well, not many at all, a phenomenon underscored by this interesting (and depressing) slide show of the ten most racially segregated metro areas in the country based on new census data.  I don't have any easy solutions to offer, but especially in light of how much time I've spent recently with Martin Luther King Jr.'s body of work regarding the "beloved community," the pervasiveness of segregation is lamentable.  It is difficult to live in solidarity with "the other" when "the other" is largely out of sight.

Monday, March 28, 2011

Jewish law syllabus project

From Touro law prof Sam Levine:

On behalf of the Jewish Law Institute at Touro Law Center, I am pleased to announce the initiation of the Jewish Law Syllabus Project.

With the continuing emergence of Jewish Law as an area of focus in both the American law school curriculum and American legal scholarship, recent years have seen an expansion of law school courses and centers dedicated to exploring various aspects of Jewish Law.  The aim of the Jewish Law Syllabus Project is to help facilitate this increasing attention to Jewish Law in American law schools, through the compilation of a collection of syllabi from Jewish Law courses.  This collection will serve as a resource, for scholars who are interested in undertaking the teaching and study of Jewish Law, as well as for those who are currently pursuing these fields.

Toward that goal, I would like to invite you to participate in the Jewish Law Syllabus Project.  I would appreciate if you would send to my attention copies of Jewish Law syllabi, from both current and past courses, taught by you and/or others.  Please send email attachments, to: [email protected]; or printed copies, to: Touro Law Center, 225 Eastview Drive, Central Islip, NY 11722.

I thank you in advance for your participation, and I welcome any questions and comments you may have about the project.

Wednesday, March 23, 2011

The Gospel, Grace, and Natural Law (and Marriage)

Joe Knippenberg notes evangelicals' support for (MoJer) Rober George's conclusions regarding marriage, but their discomfort with how he gets there.  Albert Mohler writes:

[A]t the end of the day, I am not very hopeful that a society hell bent on moral revolution is going to be held in check by our arguments by the moral law, the natural law. I’m thankful, however, that Robert P. George is making those arguments. I’m thankful that he’s making them better than just about anyone else is making them. And as an evangelical, we have every reason to use natural law arguments, we just don’t believe that in the end they’re going to be enough. That’s where we have to come back with the final issue always being the gospel.

Knippenberg asks, "how much of a difference is there in the end between the natural law of someone like Robert George and the reliance on Gospel and grace of someone like Albert Mohler?"  I don't want to speak for Robby, and I'm leery of venturing into theological waters that are over my head, but I'm pretty sure that he would not reject "reliance on Gospel and grace," though he might be more optimistic about reason's capacity to function as a sign of God's grace, even among those who have not embraced the Gospel. 

Does military intervention in Libya comply with just war doctrine?

Thanks to Rick for flagging Michael Walzer's criticism of the West's military intervention in Libya.  I agree with Walzer's concerns, but I wonder if there is a way to ground the case against the intervention in terms sounding directly in the Church's just war doctrine.  For me at least, it was relatively easy to explain my opposition to the Bush administration's invasion of Iraq: there was no showing that a preemptive war was necessitated by "imminent" grave harm to the U.S., and the war's rationale (at least as stated by President Bush) seemed to place a much greater value on American lives than on Iraqi lives.  I also oppose the Obama administration's actions in Libya, but I have a hard time placing "incoherence" within just war doctrine.  Here's para. 2309 of the Catechism:

The strict conditions for legitimate defense by military force require rigorous consideration. The gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time:

- the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;

- all other means of putting an end to it must have been shown to be impractical or ineffective;

- there must be serious prospects of success;

- the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modem means of destruction weighs very heavily in evaluating this condition.

These are the traditional elements enumerated in what is called the "just war" doctrine.

The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.

If the aim of the intervention is humanitarian, doesn't it fail the "serious prospects for success" prong by merely extending the conflict?  Does just war doctrine speak to this conflict in other ways, or are these factors largely superfluous to a serious moral evaluation of the intervention?

Thursday, March 17, 2011

In the matter of Kurowski

Yesterday the New Hampshire Supreme Court issued its ruling on a dispute between divorced parents over their daughter's education.  (HT: Volokh)  The trial court ruled for the father, who wanted to send the daughter to public school, over the mother, who had been home schooling her, and the Supreme Court affirmed.  These sorts of disputes are always thorny because the court by necessity is asked to rule on matters that implicate religious convictions and commitments.  From the Supreme Court's opinion:

In its order, the trial court did not express a belief that daughter needed to be exposed to other religions that were contrary to or different from the beliefs of her parents. Instead, it considered the importance of daughter having the ability to openly communicate with others who have a different viewpoint on a subject matter, whether or not the topic is religious in nature. It also considered the benefits of group learning, group interaction, social problem solving and exposure to a variety of points of view. We reject mother’s contention that the trial court expressed disapproval of her actions in encouraging daughter to share her religious views. Rather, the trial court found that daughter’s firm religious convictions likely stemmed from the amount of time she spends with her mother, considering that daughter primarily resided with, and had been primarily educated by, her mother.

I do not know enough about the case to opinion on what the outcome should have been, and I acknowledge that courts are put in a very difficult position when they're asked to rule under these circumstances.  But I am troubled to the extent that "exposure to a variety of points of view" is a basis for favoring public school in a dispute over a child's education.  This rationale would not be limited to cases involving home schooling, but could also justify a preference against private religious schooling.  I don't think that should be the state's call to make.

Wednesday, March 16, 2011

Human dignity and Private Manning

Is there any justification for the conditions under which the Obama administration is holding Private Manning (the WikiLeaks soldier)? 

Are Christians obsessed with gays and abortion?

David French tackles the question by looking at the groups to which Christians donate their money.  (My own anecdotal evidence supports French's observation: of my many conservative Christian friends and family members, I'm not aware of many who give money to "culture war" advocacy organizations, but the vast majority sponsor at least one child through Compassion, World Vision, Holt, etc.)

Tuesday, March 15, 2011

Public opinion on the family: some opinions aren't changing

A new study shows that Americans are more accepting of families headed by a same-sex couple than they are of families headed by a single mom.  And while the numbers on the same-sex couple question have moved dramatically in recent years, the numbers on the single-mom question have not.  I'm not convinced that this reflects any illegitimate bias against single moms rather than an acknowledgment of the empirical data that kids raised by single parents do not fare as well on a number of scores as kids raised by two parents.  We don't, as far as I'm aware, have similar data suggesting caution about same-sex couples.  So maybe we're headed away from the broader "traditional" versus "non-traditional" split in public opinion on family social policy and toward a "two parent" versus "single parent" split?

Monday, March 14, 2011

The problem of tsunamis for believers

The horrific scenes from Japan bring to mind a conversation we had on MoJ in the wake of the 2004 tsunami.  Earthly suffering often is mitigated by God's comfort; that comfort, at least for me, is more elusive in these settings.  Back in 2004, I asked:

Clinging to a belief in an all-knowing, all-powerful, all-good deity appears hopeless in the wake of these deadly waves. Invoking human free will offers little help, as the earthquake (unlike all war, much famine, and many diseases) is not causally related to any human act or omission. Chalking it up to the mystery of God is understandably seen as a cop-out. Another common response is to insist that creation fell along with humanity, and this world is obviously not as God desired. But why would God have wired the earth itself to unleash death and destruction once humanity rejected Him? Murder is a human creation; plate tectonics are not. Is not God culpable for earthquakes? And if God is culpable, is not the entire Christian worldview proved to be the illogical relic portrayed by critics?

It seems to me that if we want a moral anthropology rooted in the Incarnation to be taken seriously, we must try to offer an explanation of a world in which tsunamis rip children from their mothers' arms. This is an age-old question, but it must lie at the heart of any effort to engage a culture made skeptical of our "Catholic legal theory" project, at least in part, by pervasive human suffering seemingly caused by the God we embrace.

Amy responded ("Part of God's invitation to us is: will you walk with me even if you don't understand.") as did Rick, who also linked to other responses around the web.