Open to God
John A. Coleman, S.J., is rightly concerned by a theory of civil law that is excessively entangled with theological doctrine (Religious Liberty, 11/28). The official Catholic position on the numerous moral issues to which he refers certainly is theological doctrine. But it is also the objective teaching of human, moral reasoning. If not based on such reason, civil law runs the risk of a tyrannical positivism with no determining criterion other than the wish of the most powerful (which is not necessarily the majority).
Furthermore, if objective moral reasoning is not to be the content of civil law (in matters, of course, which evoke morality), then what else is to replace it? Legislating immorality or amorality seems to be, as experience proves, the only alternative. There is no moral neutrality. While that might save us from distasteful theories of too much God in civil law, it might well lead to irrational or nonrational law and to a society that follows suit. The fact that a society is open to God does not mean it is bereft of reason. Indeed, the opposite is more likely.
(Msgr.) Peter Magee
Embarrassed and Offended
We were embarrassed to have readers call our attention to the offensive advertisement that escaped our unknowing eyes and appeared in the Dec. 5 issue. Like them, we were deeply offended.
The offense was compounded when we learned in the advertisers reply to a concerned reader that he had intended his art as an assault on Catholic faith and devotion.
We have taken several steps to tighten our advance review of advertising and express our outrage to the artist.
Our thanks to our readers and their friends for their sensitivity and forgiveness.
The Editors
Humanitarian Emergency
This is late, but thank you for the Rev. Donald H. Dunson’s article, A War on Children, (10/10) about northern Uganda. We who are here can hardly believe that this could happen, much less that it has been going on since 1986. I can imagine the incredulity and paralysis of those who are just hearing about the largest neglected humanitarian emergency in the world, as the United Nations described it.
Readers who want to learn more and perhaps pray and take some action could check www.ugandacan.org, associated with the Africa Faith and Justice Network in Washington, D.C. Walks and prayerful witness took place recently in 40 cities worldwide, including several in the United States.
Carlos Rodriguez, a Comboni father, whom you pictured, has made the church here proud, and the government often upset, as a fearless advocate for peace and for more relief to the 1.6 million people trapped in horrendous protected camps. Archbishop John Baptist Odama of Gulu and other religious leaders there, united ecumenically, have been no less inspiring.
And am I the only reader touched by the haunting cover photo by Don Doll, S.J. (10/31)? He wonderfully captures the dignity of southern Sudanese youth and their determination still to find a future despite the destruction of their country. I am proud that the Jesuit Refugee Service has been with them in Uganda and is now accompanying them home.
Tony Wach, S.J.
Welcome Advance
Brian D. Scanlan’s forthright account (11/1) of wholesome boyhood experiences in the company of an aging priest was a welcome relief from the depressing lore we have painfully endured regarding boy-priest relationships these past years. His memories do not clamor for healing. Yet his otherwise laudable essay betrays an angst, I fear, that is all too common among Catholics still reeling from the pain and shock of the priest sex-abuse scandal. His uncompromising demand that the abusers must be driven out of the priesthood disturbs me greatly. Although I certainly agree that the guilty should pay for their crimes and I deeply commiserate with the young victims of this frightful tragedy, I winced when I read his claim. A new and sad fact is that some priests who have suffered the allegation of sexual abuse have now themselves become victims in this horrific saga.
Despite the feverish rhetoric that frequently frames this explosive issue, it needs to be admitted that not all accused priests have a history akin to that of John Geoghan or Paul Shanley, and they should not be ostracized or exiled as if they did. They are not all serial predators. Neither are they beyond the pale. Yet all of them, even those with a solitary allegation against them often years in the past, are now tarred with the same broad, all-embracing, unforgiving strokes, despite the fact that prior to the Dallas charter some of these priests had ministered effectively, if not admirably, for years in settings without children and with no accusation of impropriety. Now they’re gone; and given their record of restoration and service, there are still those who would drum them out of the priesthood altogether. Did somebody say justice?
Faced with wrenching decisions, people sometimes ask, What would Jesus do? Some fathers of the church judged Peter’s denial of the Lord a crime without parallel. But Jesus did not drive him out of the apostolic college. He not only forgave him; he reinstated him. The fallen, restored Peter retained his leadership of the church. Is this just a pious story to make us feel good during Holy Week, or should Jesus’ action be a paradigm for our own conduct in these anguished, traumatic times?
Perhaps the bishops will revisit this issue when they gather again in 2005 to ponder the norms of the Dallas charter. In the meantime, less harsh and strident language by all participants in the conversation might be not only a blessing but a welcome advance.
(Rev.) William T. Cullen
Can of Sardines
I wish to comment on Immoral Bingeing by Terry Golway (10/18). I feel that I not only do have a right to complain about the price of gas with which I fill my gas-guzzling S.U.V., but I have a right to complain about the cost of my S.U.V., along with the cost of my pants, shirts and shoes. I have that right because I don’t have a say in what I drive. I am 6’ 4 and weigh 190 lbs. For the first nine years of my driving life, I drove Chevy Cavaliers and a Ford Tempo. They have the leg room and head room of a can of sardines. The same goes for those Hondas and Toyotas. It is not fair that I should have to buy an S.U.V., but they are the only vehicles made with a person slightly taller than average in mind. I really feel discriminated against by the fact that I cannot buy a cheaper car. The shorter people are catered to; the taller people aren’t. So I should not be put in the category of S.U.V. yuppies who don’t care how much gas they burn.
Matthew Toohill
Immense Debt
Thanks to Leo J. O’Donovan, S.J., for his magnificent tribute to my former professor, Karl Rahner, S.J. (11/8). I was a student at the University of Innsbruck from 1958 to 1962 and witnessed firsthand the genius and humility of this great priest-theologian.
The church owes an immense debt to Karl Rahner, who inspired so much of the renewal of the Second Vatican Council.
While Rahner could be very serious and profound, he was also very gentle and gracious. I recall sitting with him in the exam room for my oral final. Here was a struggling young American taking an oral exam in the presence of this world-renowned theologian. He pardoned my nervousness, he repeated questions in German and Latin and, like a father, complimented me to give encouragement. The students rightly called him Karl the Great.
(Most Rev.) Donald W. Trautman
Sensitive to Learning
In response to Adults Left Behind (10/11), in which William J. Byron, S.J., observed that society owes our illiterate adults something in compensation for failing them when they were children, a reader, Rudy Cypser, wrote (11/1) that this is another case of finding the root cause of symptoms and trying to do something about it.
But if the root cause of illiteracy is something that happenedor did not happento these unfortunate citizens in their early years when they were receptive to learning, can they really go back? The evidence would indicate otherwise; for hundreds of adults, it is too late now to make a substantial difference through adult remedial instruction. It is also prohibitively expensive.
This is why programs like the Harlem-based Casa de los Nios for 3- to 5-year-olds, under the direction of the Montessori Development and Training Corporation, are sorely needed if we want to interrupt the cycle of illiteracy.
The alternative to remedial programs is to catch children when they are sensitive to language development and learning in general. If you have a small child in your life, you know his constant Why?; and if you care about that child, you will not become impatient and turn off his natural curiosity by sitting him in front of the television set to be quiet; instead you will, as psychologist J. McVicker Hunt has said, match his level of readiness to know with appropriate learning activities or find an affordable institution that provides them. All the research points to this wisdom, but all too few academic programs for young children apply it effectively. Why do we wait until failure sets in and then wring our hands? Why do we waste time and throw away so many lives?
Marion Ragsdale
Trust and Confidence
In a recent issue of America, Archbishop Harry Flynn of St. Paul and Minneapolis reviewed the accomplishments of the Charter for the Protection of Children and Young People (10/18). While there is much to praise in his article, I would respectfully but emphatically disagree with two arguments he made.
Archbishop Flynn states: To keep children safe and to restore trust and confidence, it became necessary to remove all offenders. The charter’s one-size-fits-all approach makes no distinction between rape and a kiss or an inappropriate touching over the clothes. It makes no distinction between a serial predator and one-time offender. It makes no distinction between an offense committed yesterday and one committed 40 years ago. This makes no sense and is unjust. It panders to those who thirst for vengeance. The church cannot yield to vengeance. To do so is to betray the Gospel.
Also, the charter has an all-or-nothing approach to ministry. Given the concerns about returning offenders to parish ministry, why would it not be sufficient, in appropriate cases, to assign an accused priest to ministry that involves no contact with children?
The church teaches that ordination results in an ontological change. A person takes on a new identity. He is a priest forever, not merely an employee who can be fired. It seems that the credibility of the bishops has been so damaged by the poor judgments of some bishops that all are afraid to make any distinctions or to exercise any judgment.
Archbishop Flynn says that accused priests are afforded the protections of canon law. This is simply not true. In my experience with helping hundreds of priests, when a priest is accused he is guilty until proven guiltier.
Dioceses routinely engage in the practice of name and shame, whereby a priest against whom there is found to be a suspicion of misconduct with a minor is publicly named and removed from ministry. Once the bell of child abuser is rung, it can never be un-rung.
Often the diocese will announce that an accusation is credible or even substantiated. Such a finding is based mostly on the impressions of the initial interviewer of the accuser, with little investigation and no cross-examination. Such a process is contrary to canonical due process and fundamental fairness. It is small comfort to have a canonical trial after a public lynching.
Many canonical processes will turn out to be inconclusive. In the secular courts, that would result in the accused being freed. But an accused priest cannot return to ministry unless he can prove the allegation to be false. Once an allegation has been declared to be credible, the burden of proof shifts in effect to the priest to prove his innocence. Bishop Howard Hubbard of Albany did this successfully through an independent investigator, but it cost his diocese over a million dollars. Evidently Bishop Hubbard saw that a canonical process would be inadequate to clear his name. An ordinary priest who is accused does not stand much of a chance. All priests are vulnerable. There is a double standard.
In the past two years, the bishops have accomplished a great deal in addressing the problem of sexual abuse of minors. However, when the bishops review the charter, they must correct these two injustices.
Finally, in sharp contrast to Cardinal Avery Dulles’ previous article in America entitled Rights of Accused Priests (6/21), Archbishop Flynn’s article illustrates the difference between Cardinal Dulles’s assertionthat making decisions must be based on the Gospel of Jesus Christ and the authentic teachings of the church, and in this case as found particularly in the Code of Canon Lawand continuing to base decisions on the inadequate charter.
Joseph Maher
Zero Tolerance and the Power of Grace
The Oct. 18 issue of America carries two thought-provoking articles: What Has the Charter Accomplished? by Archbishop Harry Flynn, and Where Do We Go From Here? by Thomas P. Rausch, S.J. Those pose the questions, where are we and where are we headed? The we is generically the church in the United States and in particular the Catholic bishops. The articles might be called a glimpse of history in the making, a presentation of perspectives. I offer some further perspectives.
The Charter for the Protection of Children and Young People has indeed accomplished much, as Archbishop Flynn details. But I question his perspective about speed and haste. It was speedily written but hastily approved. The time for discussion was very limited in Dallas. Much of its content had not been adequately discussed in previous general meetings, particularly the handling of priest abusers and what became eventually the coverup in the reassignment of guilty priests. But more proximately we bishops did not give adequate attention to all of the three points made by Pope John Paul II in his address to the cardinals at their hastily called meeting in Rome. Two points were covered: the expelling of priest abusers from active ministry and the consciousness of the bishops’ actions having a positive influence on society in general, where sexual abuse of the young is a major blight.
But the Holy Father’s first point was not discussed in any way that would have an influence on the overall discussion. Pope John Paul stated: You are working to establish more reliable criteria to ensure that such mistakes are not repeated. At the same time we cannot forget the power of Christian conversion, the radical decision to turn away from sin and back to God, which reaches to the depths of a person’s soul and can work extraordinary change.
That gets to the very heart of reconciliation of everyone. The discussion in Dallas about zero tolerance for priest offenders was not adequately discussed there. Indeed, the discussion was cut off by a motion and vote from the floor. Such a vote was in order and had to be respected. But it is my opinion that it catered to an aspect of haste which sidetracked any discussion of zero tolerance for those past offenders who over many years of priestly ministry demonstrated that they did turn away from sin and back to God and did reflect in their lives that they had gone through an extraordinary personal change, thanks to the power of the grace of God.
Frequently, lay Catholics who have lost a good priest because of abuse that happened years ago ask, Do not the bishops believe in forgiveness, conversion of soul and reconciliation?
Archbishop Flynn makes a distinction between forgiveness of sin and the consequences of sin. He is clear that every sin can be forgiven, but on consequences he simply says that expulsion from ministry and possibly the priesthood is one consequence. But it is a consequence for reformed and reclaimed priests because the bishops say so.
Therein is another consequence: priests who feel abandoned by their bishop, priests who now have no trust in their bishop, priests who feel they cannot turn to their bishop on anything personal or spiritual.
Where do we go from here? The tone of Archbishop Flynn’s article is not encouraging. He seems to discourage any amendment of the charter on zero tolerance, even the narrow consideration of the plight of reformed priest abusers. He sounds this note especially in citing the thinking of the National Review Board that for the immediate future this policy is essential for the restoration of the trust of the laity in the leadership of the Church, provided it is appropriately applied.
With all due respect for the very good contributions of the National Review Board, I fail to see zero tolerance as essential to restoring trust. What we should recognize is that zero tolerance, in being applied indiscriminately to all past offenders, has created a new group of victims, those Catholics who have lost their good pastor in their parish or their good chaplain in a nursing home. The indiscriminate application of zero tolerance will not re-establish trust in the bishops.
The Holy Father suggested that the bishops set an example for society. Perhaps the bishops can draw some inspiration from the bold move made by President Gerald Ford when dealing with the resignation of President Richard Nixon and the disastrous Vietnam debacle. He pardoned Nixon. Then he established a National Clemency Commission to deal with deserters and draft dodgers in the Vietnam War. His words are telling in his proclamation establishing the commission:
In furtherance of our national commitment to justice and mercy, these young Americans should have the chance to contribute a share to the rebuilding of peace among ourselves and with all nations.
Desertion in time of war is a major, serious offense; failure to respond to the country’s call to duty is also a serious offense. Reconciliation among our people does not require these acts to be condoned. Yet, reconciliation calls for an act of mercy to bind the nation’s wounds and to heal the scars of division.
About 15,000 young people applied for clemency. About 13,000 were granted clemency. Another 1,000 or so were granted clemency but only after a time of community service. About 900 were denied clemency.
Some political observers say these actions contributed to President Ford’s loss in the next presidential election. That might have been the price he paid for following the call of justice, mercy and reconciliation.
Without question the bishops, through the charter and the norms, have established as their primary focus the victims of sexual abuse and their protection. But the task of reconciliation is far from complete.
Where do we go from here? In my opinion we must jettison the word and the concept of zero tolerance. Rather, we must return to the Holy Father’s focus on the power of Christian conversion and the power of grace to transform lives. From that will come trust, mutual trust among all of our people. That is the mission of reconciliation which, St. Paul reminds us, is the mission entrusted to us by Jesus Christ.
(Most Rev.) Francis T. Hurley
Society Owes Them
In Adults Left Behind (10/11), William J. Byron, S.J., observes that adults now unable to read were perhaps failed by their schools when they were children, and points out that society owes them something now. Many of those who could not read in school then dropped out of school, went to the streets, drifted into drugs and crime and found themselves in prison. Some of them also had learning disabilities (like dyslexia) and had little support from dysfunctional families. It has been estimated that 40 percent of inmates in state prisons cannot read adequately, and an abnormal percentage of them have learning difficulties.
This is another case of finding the root cause of symptoms and trying to do something about it. Society owes these people a better effort to overcome their disabilities, educate them and enable them to survive productively in society.
Rudy Cypser
Lincoln’s Virtues
One of the most enlightening and inspiring books I have read recently is William Lee Miller’s Lincoln’s Virtues: An Ethical Biography (Vintage, 2002). It is scholarly but very readable and of great relevance to the current political scene, especially for citizens who are deeply committed to moving their moral values into public policy and law.
Our greatest president, Miller makes clear, was ethically opposed to the institution of slavery throughout his life. Drawing on the language of the Declaration of Independence, he repeatedly affirmed that all men (all persons, we would now say) are created equal. That included Africans reduced to slavery in the home of the brave and the land of the free. He found the institution of slavery morally abhorrent. He said more than once that if slavery is not wrong, then nothing is wrong.
And yet he recognized that the Constitution permitted slavery and that it had existed legally as the backbone of the Southern economy for generations. He even acknowledged that had he been born a Southerner he might have become a slave-owner himself. The moral difference between the Northern abolitionist and the Southern plantation owner, Lincoln surmised, could be construed as at least partly an accident of birth and history. He never lorded it over his fellow citizens who happened to be on the wrong side of the slavery issue and he tended to think that full-bore abolitionists were long on moral righteousness but short on political wisdom and therefore ineffective in advancing their cause.
Thus, while adamant that slavery not be extended into any new territories or states, Lincoln nonetheless diverged from the abolitionist agenda regarding the longtime slave-owning South. He even supported, however reluctantly, the Fugitive Slave Act, which required that escaped slaves captured in the North be returned to their owners. The Great Emancipator was, in other words, also the Great Compromiser. He stood his ground on the moral principle but was realistic about what was possible in the public arena. He understood that moral absolutes such as all men are created equal do not always translate smoothly into public policy. He counted on Southern slavery to wither away of its own internal contradictions.
Some Catholic commentators today try to portray the current complex political situation relative to abortion in the same light in which President Lincoln viewed the issue of slavery. But they are often rebuked for doing so by fellow Catholics with the same single-minded moral righteousness with which Lincoln was rebuked by absolutist abolitionists in his own day. No doubt he was slandered with accusations of pro-slavery drivel and lies by people who were not his equal in any way, as was a colleague of mine recently who dared to suggest that deciding how to vote in this presidential election might be a matter of some agony for consistent-ethic Catholics.
Neither of our major presidential candidates today gives evidence of anything like the moral character or political wisdom of Abraham Lincoln. When so many lives are at stake in so many arenas of our national and global communities, fractured as they are in so many ways, the wise might consider that lack of great moral and political leadership an occasion for some agonizing. That was my colleague’s point.
Just as I honor President Lincoln for his understanding of the sometimes tortured relationship between morality and politics, I admire those who try to elucidate a complex political situation in our own day. That they sometimes do so with deep moral concern is perhaps evident only to those who can also appreciate Lincoln’s virtues.
Roger Bergman