A Good Exhortation without Enough Focus

The Benedict Option: A Strategy for Christians in a Post-Christian NationThe Benedict Option: A Strategy for Christians in a Post-Christian Nation by Rod Dreher
My rating: 3 of 5 stars

Generally speaking, I liked this book. But in full disclosure, I liked the book at the beginning a lot more than I did at the end.

The opening of this book is an examination of the current state of Christian life, especially in the United States, but also throughout the world. Mr. Dreher talks about the culture war and the sharp division between politics and religion, not because of a “wall of separation,” but because those two spheres are rapidly growing incompatible. This part of the book almost perfectly encapsulates my impression and understanding of the current political climate for morally conservative Christians.

From there, though, the rest of the book is a little scattershot. Don’t get me wrong; it’s full of very good advice. Almost everything he says about taking the Benedict option is on point. It both convicts and encourages us to do what we can–or what we must–to remain faithfully Christian in a nation that separates itself from us. But in many ways, the book came across lacking a driving focus.

First, a minor grammatical issue: almost as soon as Mr. Dreher promises to use little-O “orthodox” to refer to morally conservative Christians, he uses capital-O “Orthodox” to do so (e.g., pages 78 and 82). By context, it’s clear he does not mean Eastern Orthodox Christians, but simply orthodox Christians. Little things like this are distracting for me, but probably will go unnoticed for most.

Throughout the book, Mr. Dreher refers to his contemporaries by name; to be honest, I don’t follow politics, religious news, blogs, or commentary closely enough to know who any of them were. But for Mr. Dreher, a quick name-drop will do, leaving me to wonder who this person is (or was, in some cases) and why their opinion is relevant on this subject. Even when he introduces people well, he may refer to them again several chapters later with no introduction at all. It can be difficult to follow.

Mr. Dreher’s sense of ecumenism is appreciated, but ultimately a little stilted and awkward. He encourages camaraderie among Protestant, Orthodox, and Catholic Christians, as well as Jewish and Mormon faithful, for the sake of opposing an anti-religious political sphere–but he simultaneously points out the philosophical progression from nominalism to Protestantism to modernism to postmodernism and the nihilistic philosophies that drive a wedge between political and religious life in the US. He also glosses over his own conversion, first to Roman Catholicism and later to Eastern Orthodoxy. I’m not complaining that he seeks the truth while recognizing the need for working together, but as I mentioned above, in the book, his ecumenism seems stilted, like he was about to say more, but cut himself off.

Late in the book, there’s a chapter on sexual mores that seems completely out of left field. I think the point was to encourage us to teach our children about traditional marriage, but it seems completely out of context for the Benedict Option (who is reading this book with an eye toward cooperating in its plan but thinks they don’t need to raise their children in the faith?). It’s also an opportunity for Mr. Dreher to make some curious claims that he doesn’t justify (e.g., that the Church, or part of it, has been cruel and unjust in the way it opposes sexual sins).

There’s also a chapter on technology. In many ways, I agree with it–Mr. Dreher rightly calls out the problems in the (post-)modern approach to science and technology, i.e., that our society often pursues something because we can without ever stopping to ask whether we should. But Mr. Dreher conflates this with all technology, leading to an encouragement of a lifestyle that seems almost Amish in its denial of modernity. It’s true that technology poses significant risks to the devout Christian life, especially when it is abused–but much of technology is also useful for the faith.

I think this is a good book, but it misses a few marks that might have made it a great book. I think we should heed some of Mr. Dreher’s advice, and strengthen our communities of faith as the storm approaches–once it’s here in force, it may be too late to batten down the hatches.

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Swimming the Tiber 39: The Buffet Line

To the angel of the church in Laodicea write: the Amen, the witness–the [one] faithful and trustworthy–the beginning of the creation of God says these [things]:

[I] know thy works, that [thou] are neither cold nor hot. Would that [thou] were cold or hot! Thus, because [thou] are tepid and neither hot nor cold, [I] am about to spitlit. [I] must have spit; Jerome: [I] am beginning to spit thee out of my mouth. Because [thou] say that, “[I] am wealthy and [I] have been wealthy and [I] have no need,” and [thou] do not know that thou are the [one] suffering and piteous and a beggar and blind and naked, [I] advise for thee to buy from me a golden [thing] having been burned out of fire in order that [thou] may be wealthy and that [thou] may wrap white clothes [around yourself] and [that] the shame of thy nakedness may not be revealed, and [I advise for thee] to anoint thy eyes with clay in order that [thou] may see. As many as I love, [I] test and teach; be zealous, therefore, and repent. Behold, [I] have stood at the door and [I] knock; if anyone hears my voice and opens the door, [I] will go in unto him and [I] will dineor make a meal with him and he himself [will dine] with me. The [one] conquering, [I] will give to him to sit with me on my throne, as I also conquered and sat with my father on his throne. Let the [one] having ears hear what the spirit says to the churches.

– Revelation 3:14-22 (my translation)

To be tepid (or lukewarm) is to be neither here nor there; to sit on the fence; to pick and choose what we shall follow from the mouth of the Lord. Woe to the church in Laodicea, and to all who resemble them, who do not choose one side or the other–who warrant neither tenderness nor correction, but say to themselves that they have no need of anything! We should want to dine with him and he with us, but if we consider ourselves good enough, he must spit us out. What more would we let him do in our lives? How else can he grow us, strengthen us, empower us, if we say that we have enough?

I am reminded of the professor who introduced himself to his class by saying, “There are two kinds of students that I can do nothing with: those who already know everything, and those who think they do.”

The Catholic Church has a fairly significant problem in that her members do not always obey her. But this isn’t news and we already knew that. And many people reject the Church because so many people–so, so many–start political or moral comments with, “I’m Catholic, but…” It’s a flawed approach for the flawed people of the Church. We pay lip-service to the Church, like we’re strong adherents to her teaching, and then we spout off our own opinions.

Newsflash, America: The Catholic Church isn’t Democrat. She isn’t Republican. She isn’t Libertarian. She isn’t from the Green Party. She isn’t a capitalist. She isn’t a Communist. She isn’t deeply into mercantilism or monarchies. And more than likely, she doesn’t teach what you personally believe; you’re not her mouthpiece, and neither am I.

And that’s okay. As long as we acknowledge it. Because that’s the way it should be. You and I don’t speak for the Catholic Church–nor should we. She isn’t a democracy at all. We don’t elect representative bishops who then elect a representative pope who makes representative changes to doctrine. Archbishop Fulton J. Sheen is quoted as having said in 1953, “Moral principles do not depend on a majority vote. Wrong is wrong, even if everybody is wrong. Right is right, even if nobody is right.”1 The Catholic Church does not bend to the times; she does not “catch up to modern society.” She has a top-down hierarchy, with God at the head, and his timeless teachings on faith and morals do not change to suit the whims of whatever our culture has dreamed up for today.

So how do people disagree with the Church? Well, if you look long enough, you’ll find someone who disagrees with her (yet still claims to be a part of her or even represent her) in every single aspect of her teaching. The most common, probably, are related to the morality of one’s sexual life: “How dare a bunch of old men tell me how to spend my time in private and what to do with my own body?” etc. Almost as common is the morality of economics: “I don’t appreciate the Church telling me to give my money to poor people; it’s charitable of me to give them advice, to pay my taxes, to make sure taxes are cut for companies that might try to employ them,” etc. Or the morality of ecology: “I bet the Church agrees with me that using up this forest for my paper factory is just good stewardship,” etc.

But it always, always comes down to this: someone holds an opinion that they deem more important or more accurate than the teaching of the Holy Catholic Church established by Christ himself. Either the Church is wrong (and should therefore change to match my opinion), or she is simply not my highest priority. Both positions rely heavily on the superiority of self; “I have evaluated the scientific evidence and therefore I deem this behavior moral”; “I believe with all my heart that this behavior is okay, so it doesn’t matter what those old fogeys preach from their ivory tower”; etc. The final arbiter of every decision is not God, but Man–and me in particular. It is Protestantism hidden inside Catholicism, the Enlightenment wrapped in revelation.

But why do people do this? Why call yourself Catholic and then prove by word and deed that you disagree with the Church so vehemently? These are the arguments I’ve seen, followed by my counterpoints:

  1. It’s perfectly normal to ask questions. It’s fine to have doubts. I don’t think anyone should have blind faith, or believe in something without testing it out.
  2. The Church is slow. It will catch up eventually.
  3. I’m following my conscience.
  4. I adhere to Church teaching in so many other ways; it’s unreasonable to expect people to adhere to all of it. No one does that.

In response:

  1. It is perfectly normal to ask questions and have doubts. I wish I could be more like those with the spiritual gift of faith, never needing to question why, but I feel obligated to trust my own reason the most, so I must work through every doctrine, every proclamation, until I understand the teachings of the Church. But this doubting must be done with an eye toward agreement, not schism. We work out our salvation with fear and trembling (Philippians 2), a sense that is informed by a holy fear of God’s wrath (Hebrews 12:21) and power (Mark 5:33). If we fail, or fall short, and we choose to stay that way, we are not merely “in disagreement,” but we are in schism, and what stands at stake is not polite conversation at the dinner table but our immortal souls.
  2. This suggests that you are moving in an inevitable direction, but not all schisms are that way. Is the Church about to catch up with Henry VIII? This “divorces should be allowed” thing has been going on at least that long, and the Church still hasn’t “caught up.” Maybe we’re close to Martin Luther–a declaration that members of religious orders should be allowed to abandon their vows should be right around the corner. Perhaps we’re close to catching up with Pelagius and about to say that original sin isn’t a thing; you know, because we’re all basically good and capable of being moral on our own. Maybe we’re about to catch up to Arius and say that there was a time when the Son was not. Any day now.
  3. Well, at least you’re not defying your conscience. But that doesn’t mean you’re always right. (See the Catechism of the Catholic Church paragraphs 1783-1794.)
  4. The saints did that. Many of the faithful do exactly that. Adhering to one teaching does not absolve you of the responsibility to adhere to the rest; you cannot say, “I believe in the eternal nature of the Son, so I’m allowed to believe in modalism.” Faithfulness is not a balancing act of orthodoxies and heresies, but a strict adherence to orthodoxy.

I think the most basic reason for this disagreement is a fundamental misunderstanding of how the Church works. It’s typical of Americans because we cling to this notion that democracy is the best of all possible governance, but the Catholic Church does not rise up from the people and their opinions. Rather, it was handed down to us by God himself, in the person of his Son, Jesus Christ, through his chosen apostles and most especially Peter. The Catholic Church teaches the Word of God, not the word of Man. But many who were baptized Catholic make no effort to accept this framework.

Okay, but why doesn’t this happen so much elsewhere? Why do I meet more Catholics who cling to their own opinions over the Church than, say, Baptists or Pentecostals? Well, the main issue here is how the label gets applied. If you’re baptized Catholic, you’re Catholic; that’s a lifelong sacrament with lifelong grace. The label doesn’t get removed without excommunication–and in many cases, an excommunication is appropriate to people teaching heterodox views, but it’s out of vogue to excommunicate people. Protestant labels like “Methodist” or “Baptist” are chosen by the individual and self-applied for as long as they are appropriate; if a person’s faith changes, they change labels or drop them altogether. Even so, Protestant churches are full of people who only attend because they feel obligated, but who hold no shared opinions with the rest of the congregation; they’re just less likely to use the labels. Catholics are so attached to that label of Catholicism that I would not be surprised to hear someone say, “I’m Catholic, but I don’t think God exists.” This is the origin of the phrase cultural Catholicism–to be Catholic becomes so ingrained in people that they forget what it actually means. Instead, they take it on as a sort of ethnic identity; no one would bat an eye if I said, “I’m a white guy, but I don’t think God exists.”

You may have noticed that I have been careful not to use the phrase suggested by my post title, the derogatory term “cafeteria Catholics.” In part, this is because some are now championing the term because they think it makes them greater saints to defy where the Church is “wrong.” (Of course, if the Church could be wrong, she wouldn’t be the Church.) It’s also not a charitable term; most people to whom it applies really are following their consciences. But our consciences are imperfect, because we are imperfect. We should follow the Church precisely because God has given her to us for this grace, to have her at the ready to correct our concupiscence and cure us of our sin. The true danger of “cafeteria Catholicism” is not teaching error–the Church can survive that, as she has well proved–but it is the trivialization of sin and schism.

I have no doubt the Church will weather the storm as she always does, but not every soul aboard will be saved. Let us strive always to join the crew, obey the captain, and follow the will of God; every time we veer off-course, we risk losing more souls–especially our own.

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Footnotes:
1 I’m not saying Abp. Sheen didn’t say this, because it’s certainly in keeping with what he has said, and he has said the “wrong is wrong” and “right is right” bit in multiple places. But the most specific any source gets for this quote is the year 1953, which was certainly a full year for which I was not present, much less Catholic. It’s possible he said this during a homily or a speech that was not recorded, and someone noted down the words as being particular poignant (for that they are). But these words in this phrasing do not seem to appear in printed or recorded material that I can find, so I’m being as honest as possible about the source.

Swimming the Tiber 38: The Human Right

Last time, I talked extensively about how contraception sinfully controverts God’s will for married life. Two posts before that, I talked about the importance of keeping our children safe as a society. I have talked about the urgent necessity of baptism, too.

It should come as no surprise to anyone, then, that I oppose abortion in all its forms.

This wasn’t always true; like many people, I didn’t give it much thought. I was opposed to abortion on the face of it (“Yeah, that’s bad”), but when prompted about situations of rape, incest, and danger to a mother’s life, I said, “Well, those are probably okay, I guess.” But my Catholicism has cleared my thinking on this issue.

The past 44 years have seen innumerable arguments on the subject. Being against abortion or not did not always follow the political divide (the deciding Supreme Court had four Nixon appointees, one Johnson appointee, one Kennedy appointee, and one Eisenhower appointee–that’s 5 / 7 Republican nominees, folks), but somewhere in the late 1970s and early 1980s, the Republican party took a stronger stance against abortion, prompting the Democrat party to do the reverse. (Democrats for Life are a thing, but they are not necessarily welcomed by some party leaders.)

There are good (read: well-crafted) arguments for abortion, and there are bad arguments for abortion. There are probably arguments for abortion that I haven’t heard, because it’s typically a debate I try to avoid. (As a Catholic, my opposition to abortion is so absolute that even Republicans and evangelical Protestants think we go too far. It makes for a difficult conversational environment.)

Let me quickly run through the bad arguments for abortion that I have heard, with simple rebuttals.

It’s Just a Clump of Cells

This is plainly false. This argument suggests that a fetus is like cancer or that weird wart you had to get lasered off. Even a rudimentary understanding of biology makes it clear that a fetus is a unique organism, with its own unique DNA. As a unique organism with human DNA, that makes it a unique human. The “it’s a clump of cells” argument falls flat immediately because it’s factually wrong. (This is still true even if this new organism becomes multiple organisms through twinning; the uniqueness of the zygote is absolute.)

The Presence of the Fetus Is Invasive

It can certainly seem that way, I suppose, when you believe entirely wrong things about sex. If you think, as many do, that sex is for fun alone, then the sudden, unexpected appearance of a child will seem unfair and/or invasive, like a squatter in your real estate holdings. But of course that’s not what’s going on; we already know that sex should only occur in marriage and that one of the purposes of sex and marriage is procreation. A proper understanding of sex alone disproves this argument.

Besides that, the biology of procreation is still against this. A new human organism is made up of two parts in the initial zygote: an egg and a sperm. The egg is a part of the woman’s body designed for reproduction and was already present there; the sperm, with one notable exception that I’ll get to in a moment, was invited in by the woman. The result cannot be invasive unless the constituent parts were; any time they were not, the invasive argument doesn’t fly.

The Burden Is Entirely on the Woman

When this is the case, it’s tragic, but bad circumstances alone don’t justify anything. This is a non sequitur. What does a deadbeat dad have to do with the price of tea in China?

A Fetus Is Only Human Once It Is Viable

This is often coupled with the “clump of cells” argument above, and falls flat on that account, but there’s another reason this argument is no good: viability is a moving goalpost. The age of viability was much, much later 100 years ago than it is today (as of this writing, at least one child born at 21 weeks 5 days has survived past infancy, barely half of full-term). As technology and medicine improve, the age of viability will continue to go down. How could it be that a 24-week-old is a human today, but was not 100 years ago, and an 18-week-old is not today, but will be in another 100 years? Either they are or they aren’t.

A Fetus Is Only Human with a Heartbeat/Brain Function

Rudimentary organs exist at 8 weeks gestation (about 6 weeks after conception on average, since gestational age is typically counted from last menstrual period). The circulatory system comes first, such that a heartbeat can be detected by 6-7 weeks. Electrical brain activity is detectable around 12 weeks and regulates somewhat later than that.

Ignoring that this depends entirely on the “clump of cells” argument as a baseline, is there supposed to be a specific time or stage of development, which changes very slightly with every unique organism, or just whichever one is most convenient?

No One’s Forcing You to Get an Abortion

No one’s forcing me to rob banks or kill people or cheat on my wife. No one has killed me or cheated on me (full disclosure: I have been burgled). But I oppose those actions on principle because I want to protect the victims, regardless of their identity. My concern is not, “You’re doing bad things, how dare you,” but, “Unique human beings are dying and I want it to stop for their sake.”

Abortion Is Necessary to Prevent Poor Quality of Life

This is ridiculous on the face of it. It presupposes that suffering is worse than death. I have not written directly on the economy of suffering in Catholic thought, and I won’t get into it here (it’s a post in itself that I may get to eventually), but we know that suffering is a part of life (as a result of sin). This claim that suffering is worse than death is an extension of the modern tendency to value pleasure more than any other good; if something is not pleasurable, it should not exist. But even in practice, we do not behave as if this were true. We go to work, and even when we enjoy our jobs, it is still work and not always pleasurable. If we follow this line of reasoning to its natural conclusion, it suggests that we should kill everyone for fear that they may at some point suffer.

After all, there is no guarantee of particular suffering; there is a nonzero occurrence of false positives in prenatal testing for various syndromes and disorders–but many people take the results of these tests as absolutes. Even then, some conditions that people call “poor quality of life” (such as Down’s Syndrome) are not suffering. They have challenges, and they are not always happy, but this is true of everyone; we call it “poor quality of life” because their challenges are different from ours. And to think that you may somehow save them from these challenges by aborting them!

What logic is there in suggesting that we should kill ourselves for fear of dying?


You may disagree, of course, but I find those to be the weakest arguments for allowing abortion. They’re easily refuted, and it’s not even a question of religious opinion, but simple logical and/or scientific facts. But there are some arguments in favor of abortion that have a little more backbone.

Children Conceived by Rape or Incest Are Invasive

Ignoring for a moment that rape and incest account for less than 1.5% of reasons for obtaining an abortion, let’s examine the argument on its own merits. (After all, I don’t want abortion to be used under any circumstances.) The argument goes that, because the sperm was uninvited, then the child was uninvited. This is, at least, factual.

It is not, however, sufficient. The argument goes that the child is somehow party to the crime of its male parent and is therefore culpable, but this is not factual (the child has no awareness of its origins and made no choice about its own conception). This argument relies heavily on denying rights to the child. Not even a kangaroo court will condemn a man to die without first claiming some crime, however false that claim may be. But the unique human organism conceived as a result of a crime is deemed guilty and executed without any court at all. (For the Biblical argument here, see Deuteronomy 24:16 and Ezekiel 18:4, 19-20.)

Then the argument turns to the trauma of the victim (i.e., the woman who was raped). It would be evil, one supposes, to visit another trauma (pregnancy and childbirth) upon a woman who had just experienced trauma (rape); it would be evil, one supposes, to subject a woman to hardship who had already undergone hardship. But the way a woman handles trauma depends very heavily on her individual psychological state, so these blanket statements are not useful (in the same way that the reverse accusation–that abortion is traumatic for a woman–are not entirely useful). Anecdotally, you will always have counterexamples; scientifically, Surgeon General Koop (who did not find “no evidence” of the harm of abortion) found that every study he had access to was created with a preconceived notion about abortion, and the politicization of the issue had resulted in no reliable studies altogether. Both sides continue to cite studies in the same vein, while denying consistently that there was any possibility of bias.

Anecdotally, there is also the possibility that carrying the child to term will be restorative and, even if the woman gives the child up for adoption, it will provide better closure than an abortion. Anecdotally, the reverse can also be claimed.

In this case, then, the argument for or against traumatic experiences cannot be made. Yes–rape is more traumatic than I will ever know. Yes–pregnancy can be very difficult, especially when you did not want it. But the argument for abortion insists that a human life must be taken in an attempt to alleviate the suffering of its mother; the argument against abortion insists that a human life must be allowed to live in the same attempt. As for me, I will take the road that sees more people live; this argument is like the trolley problem, but on one track lies one person and the other track is altogether clear of people. The trauma of the victim of rape is a constant regardless of which track is chosen.

Human Rights Are Not Innate

This argument disregards natural law and presupposes that the rights of individuals are granted not by a Creator, but only by the government. By this argument, there are no natural rights, but only legal rights. The right to life, then, is granted when the government says it is; through Roe v. Wade, the government has deemed that the legal right to life does not begin at conception. By that merit, abortion is legal.

I grant that this argument holds weight among those who disregard natural law. Since the government, by its nature, also disregards natural law, this argument is why abortion is legal in these United States.

But natural law is determined by nature, and it is from natural law that human laws are derived. I lack the philosophical background to argue for natural law in full depth, so I will not attempt to. Let it suffice to say this: Natural law is the law under which we are bound simply by existing because of the way the world works. Those who disagree, from what I have read, generally follow either Hume (claiming that you cannot derive ought from is, which presupposes that all rights are granted by some authority and are not innate to creation) or Sartre (as rational beings, we are absolutely free and under no laws whatsoever, which is itself a natural law). Read more from Catholics, Wikipedia, and John Locke (for the basis by which our country’s Founding Fathers made this claim of self-evident truths). See Romans 1:18-23 for a relevant Scripture passage.

As for me, I do not trust the government. Governments, by and large, become corrupt over time, seeking their own good. Knowing that natural law is true, I will not cede the right to life to a collection of legal rights granted by a temporal authority, which may remove those rights as it sees fit (as nearly all governments have done in the history of our species).

Abortion is Justifiable Homicide

Of all the arguments for abortion, this one disturbs me the most. Most people (i.e., those who support abortion rights) do not make, even refuse to make, this argument. It allows not only that a fetus is human, but also that, as a human being, it may have natural rights, such as the right to life–but that those rights may be abrogated by the decision-making power of its mother. The argument goes that there are circumstances which allow the mother to unilaterally determine whether her fetus will live or die. I will get to the prime example of these circumstances in a moment, but supporters of this argument frequently allow poverty, suffering, and inconvenience to be sufficient reason for an abortion.

The danger, of course, is that this is a slippery slope. Once we deem that human organisms may be eliminated as inconveniences or causes of suffering, we enable ourselves to kill the sick instead of treating them, to kill the poor instead of feeding them, to kill the naked instead of clothing them. We would seek a utopia built on the bones of those we find unpleasant. This is as opposed to Christianity as any philosophy can be.

Abortion is Necessary to Save Lives

This one comes up frequently; it’s also the primary argument that even some Republicans will use to support abortion (along with, slightly less often, cases of rape and incest). It goes like this: when the life of the mother is in danger, abortion is permissible.

This sounds reasonable on the face of it, but from a Catholic ethical perspective, it isn’t. It also doesn’t clarify what “in danger” means to any degree, so this is frequently used to justify abortions where both mother and baby would have turned out fine. But even when that isn’t true, the most ethical position I can think of is this: Work as hard as possible for as long as possible to save both lives; in the event that at least one life cannot be saved (i.e., trying to save both will mean losing both), treat it like a triage situation and work to save the most viable.

People often refer to the principle of double effect when arguing for abortion here. The act of abortion, they say, does kill the baby, but it saves the mother, which outweighs the cost. This is not an appropriate use of that principle. Double effect does apply in some situations like this, but not all, and never to a distinct act of abortion. The first requirement for the principle of double effect to apply is that the act itself must be either good or morally neutral; an abortion is inherently evil (by taking a human life), so it does not qualify. What does qualify, for example, would be a salpingectomy (the removal of a Fallopian tube) during a tubal ectopic pregnancy; in that case, the child cannot survive to viability and attempting to allow it to do so would kill both it and its mother. Removing the Fallopian tube is a neutral moral act (which could be done to combat cancer, for example), but it has the double effect of killing the child and saving the mother, which is morally better than the alternative (allowing them both to die).

The difference may seem moot, but from an ethical standpoint, it’s justifiable, whereas abortion is not.

If you came here looking for a fight, I’m sure you still disagree. But my point in going through this incredibly divisive and difficult issue is this: Think about why you believe things. I never thought about why I was against abortion generally but okay with it under vague circumstances. When I thought through the arguments, and applied the wealth of knowledge and tradition in the Catholic Church, my faith and my ethics came into alignment and became clear.

Next time (hopefully next week), I want to address an issue that many non-Catholics bring up in opposition to the Church: “I talked to a Catholic and they didn’t know the Bible or good behavior or the movement of the Spirit or anything! Why would you want to join a church like that?” To find out, keep coming back for more.

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Swimming the Tiber 35: A Serious Issue

Up to this point, most of my posts have included a humorous undercurrent (or at least I like to think so). I’m going to do my best to avoid that this time around. I need to spend a short post to talk about something very serious and recent when it comes to accusations against the Catholic Church: the clerical abuse scandal.

To be honest, I planned and wrote this post before Cardinal Pell was recalled to Australia to face charges on multiple counts of sexual assault of a minor while he was a seminarian (Victoria semi-recently lifted the statute of limitations on child abuse). I didn’t think this would be so completely topical, but suffice it to say this: If he is guilty, may justice be done to bring the victims as much peace as is possible, and if he is not guilty, may justice likewise be served by the dismissal of this case. But now let us return to this regularly scheduled post.

Between the 1950s and today, thousands of people in the United States, and more worldwide, have accused Catholic priests of sexual abuse of minors. In many of these cases, the allegations were known to Church officials and were not dealt with properly. Since then, a number of investigative reports have been released and the widespread problem has been brought into view.

There is no defense for this. There is no justification. There are two things: (1) to know why this happened (so we can prevent it in the future), and (2) to determine whether the Catholic Church is safe for my children.

Question 1 has been given fairly extensive study by Rome, by the US Conference of Catholic Bishops (USCCB), by the media, and by the public in general over the last 20 years. The problems were manifold, but I will try to summarize.

  1. Priestly sexual abuse of minors was not known to be widespread. Individual bishops in individual dioceses handled allegations against priests without much discussion among those bishops. This allowed the problem to continue relatively unchecked without an organized effort against it.
  2. Common medical opinion suggested that child abusers could be treated, cured, and returned to society. Although opposed early by some, there was a general idea at the time that men who abused children could, like alcoholics and drug addicts, be corrected and returned to ministry. This was obviously an incorrect assessment, and repeat offenders were allowed to access children again and continue their abuse.
  3. Some cases were specifically covered up. There have been anti-Catholic arguments that the Pope himself is personally responsible for every abusive cleric (he isn’t–see above about how these cases were handled generally), but there really were bishops who covered up abuse in their dioceses–again allowing repeat offenders to continue their abuse. This is unconscionable.

There have been other explanations by other people, but these seem to me the salient points.

Now to question 2: Is the Catholic Church a safe place for my children? The short answer is, “As safe as anywhere else, if not safer.”

In the first place, the Church has done a remarkable job of turning this around. They have acknowledged the problem and apologized for it, but more than that, they have taken steps to avoid it in the future. Every priest is evaluated closely for these tendencies before being put in a position. Educators, teachers, and anyone who looks after children (at, say, Sunday school or a church retreat) must undergo education, not only about the evils of abuse, but about how to spot signs of it in children. Children are likewise educated in Catholic schools. Every volunteer, paid employee, and seminarian undergoes background checks. Of course, every offender engages in a “first-time offense,” so background checks are not always productive. To avoid point 1 above, these investigations are taken not merely to the diocese but to Rome. Substantiated allegations immediately result in the laicization of the priest (defrocking, i.e., removal from the priesthood).

There are still problems, yes. Rome has a backlog of cases to investigate, for example. Priests, of all people, are called to a higher standard, and we should like to think that this would never happen at all. But remember that the Church has both sinners and saints in her ranks; some of the chaff are evil indeed, and we must be wary. Child molesters seek out places where they have access to children; the Catholic Church has many schools, but so does the government, and there’s no indication that priests are more likely to abuse children than others in similar positions of authority over children, whether at Protestant churches or in public or private schools.

Anecdotally, I taught at a public school for one year. In that time, a (female) special education teacher at the same school I taught at was fired after being charged (and later convicted) for sexual abuse of minors. I didn’t know her personally, but the number of children abused by adults in schools is staggering and should not be taken lightly just because there is greater media focus on churches.

Which returns me to my short answer to question 2 above: The Catholic Church is as safe as anywhere else, if not safer. The spotlight on the Church and her focused efforts and increased cooperation seem to me to make her even safer than, say, educational institutions with very little oversight. I fully intend to keep a wary eye over my children and to educate them thoroughly as I am able, especially as they get old enough to spend time in educational settings. That goes the same whether they are in a CCD class at the local parish, a parochial school, a private school, a public school, or with a tutor. “The condition upon which God hath given liberty to man is eternal vigilance,” said John Curran (not Thomas Jefferson), and that applies to our free will as well as to our democratic liberties. It is our duty as parents to contend with the world on behalf of our children, as our heavenly Father does for us, and that responsibility does not end in even the safest place.

There is one more question that some will ask, though I do not: Doesn’t a scandal of this magnitude, from even your bishops and cardinals, prove that the Catholic Church is false and corrupt? The short answer is no. The medium version (I haven’t time for a lengthy one) is this: If we abandoned the Church every time one of her leaders was a sinful man, this whole Christendom thing never would have gotten off the ground. The objective Truth we find in Catholicism does not depend on the moral standing of her clergy (praise the Lord!), but rather upon the divine Word, who said that the gates of Hell would never overcome his beloved Church.

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Swimming the Tiber 28: For All Have Sinned

For [there] is not a distinction, for all [men] erred [on a particular occasion] and are behind the glory of God, being justified as a gift by his grace through the ransoming in Christ Jesus; which God set out as propitiatory through faith in his blood unto a demonstration of his justice, on account of the dismissal of the failures(errors/faults/sins) that came before, in the forbearancelit. holding-back of God, towards the demonstration of his justice in the present time, in order that he may be just and justifying the [one who lives] out of faith in Jesus.

– Romans 3:22-26 (my translation, simplified)

I have simplified my translation of the above passage because, frankly, rendering it like the original Greek may be informative, but it’s also confusing. My aim here is to clarify, not obfuscate.

Before I started looking closely at Catholicism, I had never heard this doctrine about Mary, but it’s possible some of you have. In addition to being born without original sin, remaining virginal throughout her entire life, being the worthy queen mother of the King of Creation, and indeed being the very Mother of God, Catholic doctrine holds that Mary never committed personal sin in the course of her life.

Like me, you are probably quick to reply with Romans 3:23 above or Ecclesiastes 7:20 or Psalm 143:2 or Galatians 3:22. “Scripture clearly indicates that all have sinned!”

Well, let me ask this: Did Jesus sin?

Before you answer, remember your Christology. Jesus is fully God, yes, but he is also fully man, meaning that if statements about “all men” are absolute and without exception, then he is included. But of course Jesus did not sin, despite being tempted in every way just as we are (Hebrews 4:15).

Now that we have established the prime exception, let’s look at the secondary one. Ecclesiastes 7:20 can be safely cleared, first, because it was true when it was written, and because the phrase “on earth” (like “under the sun” elsewhere in Ecclesiastes) reinforces that such things are impossible without God. Psalm 143:2, likewise, was true at the time, and in that psalm, David is asking the Lord to do exactly as Paul says in Romans 3. Galatians 3:22 depends on the verse immediately before it, which frames the statement in terms of the law: “Is the law then opposed to the promises of God? Certainly not! For if a law had been given that could make alive, then righteousness would indeed come through the law.” (NRSVCE) This is the context in which all are imprisoned under the power of sin: exactly what Paul says in Romans 3:19-20.

So let’s focus on the Romans passage, since it seems to be the hinge on which this whole question swings. Like classic exegetes, let’s look at each phrase to determine the meaning of the whole. Before we do, it may be beneficial for you to refresh yourself on the concepts of soteriology, which I discussed at length early in this series.

  • For there is not a distinction. Jews and Greeks are on equal footing. Knowing the law of Moses does not help you. Sacrificing at the temple in Jerusalem does not help you. The justice of God is available to all equally, and its necessity is obvious to all.
  • For all [men] erred. “All” is masculine, but collective. All men are all people. Everyone commits discrete acts of sin (presumably, excepting any exceptions, like Jesus). The aorist is used here, though a translation in the perfect sounds more natural (“all have sinned”) and is frequently used instead. The tense provides that sense of discrete acts, which is what clearly distinguishes this from original sin.
  • And are behind the glory of God. This is often translated “fall short,” but I retained a more literal translation because it recalls Romans 3:9, not to mention 1 Corinthians 9:24-27 and 2 Timothy 4:7. The point is that, though we try to win, we lose the race when we run it alone.
  • Being justified as a gift by his grace through the ransoming in Christ Jesus. Our justification is a gift by the grace of God (see the rest of Psalm 143). We are released from the bindings of sin because God freely gives this to us, specifically through the atonement of Jesus’ death on the cross.
  • Which God set out as propitiatory. God gives his grace, our justification, to reconcile us to himself.
  • Through faith in his blood unto a demonstration of his justice, on account of the dismissal of the failures that came before, in the forbearance of God. In short, faith grants us access to this justification, because the blood of Christ acquits us of sin at God’s discretion. This we already know from our examination of soteriology.
  • Towards the demonstration of his justice in the present time, in order that he may be just and justifying the [one who lives] out of faith in Jesus. This brings to mind verses like Psalm 71:10-13, where enemies of God’s people claim that he has abandoned them, but he proves himself and brings glory to his holy name. Note also that God is justifying the one out of faith, that is, the one who lives from faith or comes from faith; this suggests that he is justified not merely who assents, but he whose life reflects his faith.

Consider also that, when Jesus forgives sin, he makes a request of us: “Sin no more” (see John 5:14; 8:10-11).

We already know that God has given Mary a special grace to escape original sin. This passage in Romans suggests that it is God’s grace which frees us also from personal sin and makes it possible for us to obey the Lord and “sin no more.” We also know that Jesus’ atonement is retroactive (that is, it applies to the saints and holy ones who lived and died before Jesus did, such as the patriarchs–see Hebrews 11).

There should be no danger, then, in saying that God, by his discretion, could give Mary the grace not only to escape original sin, but also to resist temptation and avoid personal sin throughout her life.

“But why?” you may say. I certainly did. I argued, “Well, fine, maybe it’s possible, but what purpose could there possibly be in doing this?”

Well, remember what we’ve been talking about these past few weeks. Mary is, first of all, a vessel for the Lord God Almighty; should not such a vessel be holy and pure in God’s sight? But more than that, Mary is Jesus’ own mother, and Jesus never sinned–so we know he obeyed the commandment to honor his father and mother. What greater honor could he do her than to free her first from the shackles of sin in which we have all been enslaved?

Next week, we have one final topic about Mary before we move on; it should be less controversial than these, if for no other reason than it’s not unique to Mary. Look forward to an examination of the bodily assumption of Mary!

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