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Already in Place

It would be a mistake to assume that the recent meeting in Rome of the World Synod of Bishops did very little to alleviate the associated problems of the unavailability of the Holy Eucharist and the shortage of priests (Signs of the Times, 10/31). A decision to go with married priests, suddenly and everywhere, would have been a colossal disturbance. But the ordination of married viri probati was floated at the synod. Married convert ministers are considered such, and are ordained. Therefore, the policy of ordaining viri probati is already in place. This policy can easily be extended, a quantitative change only, to permanent deacons. They, of course, would have to request priestly ordination. There is little reason to think they would not be offered the same treatment as converts. Neither of these groups, by the way, has been involved in the sexual scandal.

(Rev.) Connell J. Maguire

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Regard to Decorum

Much of what James F. Gill says in his article, Advice and Consent (10/31) concerning the proper role of the Senate in passing upon presidential appointments to the Supreme Court is incontestable; but his view that the Senate should confine its inquiry to questions of integrity, intelligence, experience and the like and pass over questions of ideology is not. The difficulty, of course, arises because the Supreme Court, rightly or wrongly, has taken control of a wide array of important and contentious social and political issues such as abortion, birth control, homosexual intercourse, differential treatment of gays and women, and voting rights. Moreover, given the potential sweep of the privacy rights that the court has discovered in the penumbra of the Bill of Rights, more may well be on the way, depending very much on the makeup of the court.

When the presidency and the Senate are in the hands of a single party, there is normally no problem barring a filibusterwhich has no support in the Constitution and which can be overridden when the majority sees fit to do so. But when control of the presidency and the Senate is divided, reflecting a like division among voters on important issues within reach of the court, then I suggest it is far from clear that the public interest is best served by leaving the president free to put control of the court in the hands of justices whom he is persuaded will reflect his views on such issues rather than the contrary views of the majority of the Senate.

Whatever the opinions expressed during the Constitutional Convention, the text of the Constitution does not support or even suggest such a narrow senatorial role, nor could the framers have anticipated the vast expansion of judicial power that has taken place since their time. And the effect of such unconfined presidential power is greatly amplified by the fact that the composition of the court may be essentially unchanged for decadeswitness the current court before Chief Justice Rehnquist’s deathirrespective of decisive intervening changes in the control of the elective branches.

It would be much less messy, to be sure, if senators would look only at a nominee’s qualifications of mind and experience; and surely they should not seek to learn how a nominee would vote on a particular issue likely to arise before the court. But I, for one, hope my senators would vote against a nominee who, for example, had authored a lower court opinion or an article endorsing the expansion of the right to privacy to gay marriage; and I would expect and support the right of senators of contrary view to embrace such a nominee.

In a sense, this contentious situation has been forced upon all of us by the Supreme Court itself by way of its Roe v. Wade decision. But that’s where we are, much as we might like a return to the good old days. Since each party now takes either a wide or narrow view of the senatorial role, depending on who’s in control, and since plainly neither is going to change, it seems to me we might as well relax and confine ourselves to insisting that the Senators act with a decent regard to decorum. That’s challenge enough, it seems to me.

William H. Dempsey

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Careful Scrutiny

In his excellent column Of Many Things on Sept. 12, Drew Christiansen, S.J., mentions the contention of Michael Buckley, S.J., that the roots of atheism were in 17th-century natural theology and suggests that the proponents of intelligent design…are repeating the mistake of using science as evidence for belief in God. He seems to hint that if scientific evidence is the foundation of belief in God, science will sooner or later (or again) turn us into atheists.

It seems that both intelligent design theorists, and certain evolutionists who oppose them, share a faulty and dangerous assumption: if God is involved in the creation and development of life, we will catch him in the act. Intelligent-design advocates believe that examination of life at the molecular and cellular level provides evidence of divine intervention. Atheistic evolutionists like Richard Dawkins believe that there is no such evidence, and that therefore God does not exist or at least can have had no part in creation.

These professional scientists prove amateur theologians. Who says that if God is involved in creationeither as an intelligent designer or the directing force of evolutionwe will find evidence of it? Is it not equally possible that God’s creative activity may be so perfect, so pure and so seamless that we will, in fact, find no physical or molecular evidence of it at all? The biblical tradition itself finds evidence of God not at the molecular level, but in the glory, beauty and overarching order of creationdecidedly unscientific evidences, grounded in human aesthetic perception. If the scientists are going to moonlight as theologians, we had better subject their theology to as careful a scrutiny as their biology.

Patrick J. Nugent

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Modernity

The very fact that John O. Mudd does not mention religious brothers along with sisters and priests in running Catholic health institutions in his article From C.E.O. to Mission Leader (7/18) leads me to believe that he is not aware of the success of the Alexian Brothers in combining sound management practices with a sense of mission. Some time ago they stopped running old red brick facilities and now have replaced them with at least six modern institutions stretching from Milwaukee to Signal Mountain, Tenn., all of them recognized for maintaining their sense of mission combined with management expertise. A few brothers and many dedicated lay leaders have done this.

Francis Jordan

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Restorative Justice

Reading Of Many Things by George M. Anderson, S.J., in the October 10 issue was an uplifting and enjoyable experience. Not only was the human success story of Jos in overcoming his past problems and bad experiences heartwarming; it also offered a good example of peacemaking/humanistic criminology in action. Here we see restorative justice in living form.

I currently teach two undergraduate sections of Probation and Parole: Theory and Practice and will bring this piece to the attention of my students to demonstrate not only the moral philosophical aspect of this component of American corrections, but also the positive and uplifting attitude of Jos’s parole officer, who, when his client stumbled, did not initiate a revocation procedure but reached out to him saying, I’ll work with you.

Truly, with such stories as this, there is hope for our criminal justice system.

James J. Green

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Platform for Grace

As staff theologian for Cardinal Joseph Bernardin from 1985 until his death, I commend the editorial A Culture of Life (9/25) for reminding us once again of Cardinal Bernardin’s efforts with regard to a consistent ethic of life. In particular I applaud the observation that no one image or idea can bear the weight of the whole conversation. No one was more aware of this than the cardinal.

As regards images, for example, the cardinal spoke of his dying as his most important homily. The photos of the frail, dying cardinal anointing the sick, after having been anointed himself, and the stories of his ministry to fellow cancer patients evoked a sense of peace that only God could give and no homily could explain.

As regards ideas, the vocabulary of consistent ethic was complemented by other proposals such as the Common Ground Initiative. A church torn by acrimony could not be a credible witness or effective partner in public discourse about protecting and enhancing human dignity.

What held so much of this together was a hopefulness that was captured, in a small measure, in his pastoral on Catholic health care, A Sign of Hope, a hope sustained by the conviction that because of God’s love for us we can live with confidence in the midst of alienation and chaos. I would suggest that without hopefulness our attempts to explore symbols and stories, as you helpfully propose, will be less than effective. Bernardin’s hopefulness was quite personal: as inviting as his blue eyes and as robust as the operas he loved. But it also reflected his appropriation of the teaching of the Second Vatican Council, in particular the image of the church as leaven. Redemption was possible in a sinful world.

As this conciliar perspective is replaced by a profound pessimism about what some consider to be the moral bankruptcy of the United States and western Europe, Bernardin’s hopefulness is viewed as being outdated, if not dangerous. Without hopefulness, it is understandable that the complexity of a consistent ethic or the labors of Common Ground-type dialogue can seem to be a waste of time.

In a few weeks we will celebrate the ninth anniversary of Cardinal Bernardin’s death. Perhaps it is time for us to ask what does the Christian virtue of hope mean today. Is it nave to trust in that which is unseen, or is this the confidence that is an appropriate platform for God’s grace?

(Rev.) Michael D. Place

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Insights and Answers

Bishop Donald W. Trautman’s challenging article, Our Daily Bread (10/3), raised many concerns about the function of the World Synod of Bishops in pursuit of its mission. I urge him, once the current meeting of the synod is over, to give us the benefit of his insights and his answers, if there are any, to his questions.

John E. Dean

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Church and War

The article by Robert F. Drinan, S.J., Holy See Backs Nuclear Disarmament (9/12), is excellent. We need more articles on this issue and on the church’s positions on war in general. A substantial number of Catholics in the United States think that the church supports the war in Iraq.

Walter C. Hooke

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Thinking People

You can only blame yourselves! As a Jesuit-trained scientist (Holy Cross, 1959; Ph.D. in physics from U.C.L.A., 1965), I was trained to use my Little Gray Cells (5/30) in a continual challenge of hypotheses, no matter how enticing, no matter how vigorously promulgated by respected authorities. It worked for me in a satisfying career in teaching and research at U.C.L.A., diverse foreign universities, and the University of California Davis. I taught entry-level physics for hard science majors for many years. Among the most pathetic cases I encountered were students from a conservative or evangelical background who had somehow to mesh a literal interpretation of the Bible with the overwhelming evidence of science. In many cases they resorted to God the Great Deceiver, who made the world in six days circa 5,000 years ago but imbedded in the world misleading clues about a universe 13.5 billion years old. They were not allowed to use their little gray cells in whole areas of their existence. Off limits. Do not tread there!

So are we, Catholic students and faculty together, supposed to turn off our little gray cells as we walk through the door of the church? That seems to be the desire of some in authority, but it blocks us from a more profound and holistic knowledge of our existence. One area that I would like to see examined is a discussion of the effect of science on religion. The early church adopted a literal interpretation of the Bible now rejected by science, the Catholic Church, and most mainline Christians. Thus, the human interpretations of Jesus’ message in the early church were in some respects biased by the incorrect science of the times. What would the early Fathers have concluded based on more accurate scientific knowledge? In many cases, the question is not relevant. But in a few, the impact could be significant. How would knowledge of the lack of a physical, as opposed to metaphorical, Adam and Eve have modified the thinking of St. Augustine on original sin? Could he have conceived of an all-determining original sin that cast humankind into the abyss without an original sinner?

Sticking with Genesis a bit further, the key message involves the role of free will and the ability to make choices in full knowledge of the consequences thereof, good and bad. The church has wisely said that an immortal soul, a gift of God, cannot arise from material evolution. Would our more accurate knowledge about the development of human consciousness modify how the church analyzed when that transcendental gift occurs? Could such a gift occur when a being has no ability rationally to choose good and evil with knowledge of the consequences thereof and an ability to modify behavior? How does that touch upon the role of infant baptism for a human being who has yet to be able to eat of the fruit of the Tree of Knowledge?

The church has waltzed around these questions for centuries, trying to merge our knowledge of a just and loving God with a series of mostly philosophical constructs (limbo?) designed to paper over the fundamental problems. It would be far better to address these problems head on with a bit of Catholic little gray cell thinking so that we can present a unified truth that blends science and religion in a way to attract thinking people everywhere. On most days, that includes at least some of my students.

Thomas A. Cahill

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Name-Calling

After reading Of Many Things (8/29) by James Martin, S.J., about his trip to Spain, I laughed out loud at his ending. What a gift that the trip to Loyola was a confirmation of your Jesuit vocation. However, being called an idiot was truly a confirmation of your vocation to become a disciple of Christ! Jesus told us very clearly there would be name-calling for those who speak his truth. Thanks for the reminder.

Denise Anderson

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