Archive for the ‘Religion in Public Life’ Category

The Politics of Principle

Monday, February 2nd, 2015

(This is a repeat of a post from this same day the last six years.  This post was written in memory of Jack Swan, a great warrior of faith and politics, who entered eternal life on February 2, 1998.  God sent Jack into my life to teach me these lessons about politics, and I’m just a pygmy standing on the shoulders of a giant.  As time goes by, I see more and more a need for us to recapture the politics of principle.  Jack, please pray for me, that I get the lessons right.)

In the mind of most people, “politics” is the struggle of candidates, political parties, and their supporters to gain power and influence in the government. That is certainly true up to a point, and it makes for interesting entertainment.

I write a good deal about politics on this blog and elsewhere, and I’m frequently perceived as being “political” in that sense — of being”partisan”. That completely misses the point.

There is a deeper, more significant nature of politics. It is the way we order our society together, so that we can live according to our vocations and be happy, and ultimately attain eternal life. In this understanding of politics, the partisan theater is an important reality, but it is not the main focus. What really matters is principle.

Without principles, politics becomes mere pragmatism, where the question is whether something “works”, or, in the less elevated version of the game, what’s in it for me. Now, don’t get me wrong. Pragmatism is important — we want our government to be effective. But again, principle is more important.

I received much of my tutelage in the real world of politics from a man who devoted his life to being a practitioner of the politics of principle. I learned that it was fine to be keenly interested in the partisan scrum, but only to the extent that it advanced the principles we hold dear — defense of human life, protection of marriage, family and children, and religious liberty. The promotion of those principles is more important than party label, and the idea is to support — or oppose — politicians based on their fidelity to those principles, not based on what party label they happened to be wearing this week.

That’s how I try to practice politics, in my small and limited way. I have opinions and judgments about many pragmatic issues, and what kinds of national security, economic and other policies would “work” better than others. But none of those pragmatic issues matter at all, compared to the core principles.

Here’s how it works for me. If a politician doesn’t protect human life, I don’t care what his position is on other issues. If he can’t understand that human life is sacred and must be protected at all stages, I have no reason to trust his judgment about any other issue. And, very frankly, anyone who does not understand that basic principle is not, in my opinion, fit to hold public office.

The same holds for the other core issues. I don’t care if you’re a Republican or a Democrat. If you don’t respect human life, don’t see the need to preserve marriage as one man and one woman, and won’t defend religious liberty, they you just have to look elsewhere to get your fifty percent plus one.

This means that I am perpetually dissatisfied with our political process and our politicians. But that’s fine with me. They are all temporary office holders anyway, here today and gone tomorrow, and their platforms are passing fancies that nobody will remember in a short time. The principles, however, remain perpetually valid.

Listen, Our Lord made a very simple request of us. He said, “Follow me”. He didn’t say, be a Republican or a Democrat, a Socialist or a Whig. He demands that I be his follower. So I need to look to the Lord for my principles, and in this age that means I have to listen to the Church. That’s what Our Lord wants me to do — after all, he said to his apostles “he who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me” (Lk 10:16). We happen to have in our midst the successors of those apostles — the Holy Father, our bishops, and my bishop in particular. As a Catholic I must listen to them, and get my political principles from them, not from Fox News, CNN, talking heads of the left or the right, the editorial page of the Times, or either the Democratic or Republican Parties.

This, to me, is the way to live as a disciple of Christ in this crazy political process. I realize that this will be considered odd by many, and even dangerous by some.

But we hardly need more party loyalists at this, or any other, time. And we certainly need more practitioners of the politics of principle.

Engagement and Resistance

Saturday, January 17th, 2015

Reflecting on my pessimistic take on the Supreme Court’s decision to make a final ruling on the marriage redefinition cases, I had an interesting email exchange with my friend and colleague Alexis Carra. She wrote to me:

Inevitably, the government/legislature/court will no longer recognize true religious liberty, amongst other things. This is an unfortunate consequence of a metaphysical and anthropological revolution/decline that has swept society; a phenomenon in which people no longer have a proper understand of human nature, reality, and our relationship to God.

1) So in this “post-human” age, how do we go about testifying and defending the Truth in the public sphere, especially when our court system will inevitably be against us? Is it time to change methods? If so, what should our new method(s) be?

(2) Similarly, in this “post-human” age, how do we go about testifying and defending the Truth in the private sphere? How should we engage our children, our friends, and our communities, especially when they are often hostile towards our message?

I replied, in part:

I wish I had answers to your questions. I have believed for many years that the time is rapidly approaching when Catholics may no longer be able to give their consent to the Constitutional morass that our judicial oligarchy has now imposed on us. This is a regime where truth and morality are denied and are instead branded as invidious bigotry, while laws that violate fundamental human rights are foisted upon us and we are compelled to cooperate with them. The Supreme Court’s decision on the marriage case may put us in a position where we can no longer recognize the legitimacy of the current regime.

Alexis’ response gets right to the heart of the matter, and adds some important distinctions:

It’s going to be even harder to live as authentic Catholics within the American system or as you say, “the current regime.” We will be forced to cooperate with evil under duress or become martyrs.

However, I actually do have some hope. I think the distinction must be made between “engaging with the public system” and “utilizing the public system.” I think — for most cases – we will be unable to utilize the system in order to uphold our religious liberties, etc. Yet this does not mean that we completely retreat from the system. Instead, we must continue to engage with the system; we must become the gadfly to the system (thinking of Socrates here). And this is a very important role that cannot be underestimated.

I still think there is something to be said for public engagement. I think the gay marriage debate has been largely a disastrous failure, but the same cannot be said for abortion. I think progress has made been made particularly because many young people rightly perceive abortion as the murdering of innocent life.

Overall, I think we are called to live as counter-cultural witnesses in an active sense; most of us are not called to completely separate ourselves from society.

I think that she is precisely correct. I too am pessimistic but not hopeless. There are many who advocate for disengagement from society, similar to the Amish. I refuse to do so. Engagement is clearly the proper course, but as a form of resistance to the dictatorship of relativism — where we continually proclaim the truth with love, and steadfastly refuse to conform to the lies. My model for this is Vaclav Havel’s The Power of the Powerless.

Nothing can erase the human desire for, and recognition of, the truth. Even under all the lies, the vast majority of people will try to live in truth. We are always called by our faith to be witnesses to the truth, even when that truth may be a “sign of contradiction”.

Pessimism about Marriage and the Supreme Court

Saturday, January 17th, 2015

The Supreme Court has now agreed to decide one of the marriage redefinition cases. The oral argument will be held at the end of April, and a decision will come down at the end of June.

In my opinion, this is not good news. The conventional wisdom is that the Court takes cases in order to reverse lower courts, and the statistics bear that out (in revious terms, they’ve reversed about 75% of the cases they take). So it’s very significant that the Court took the case from the Sixth Circuit — the only Circuit Court to have upheld real marriage.

We also have to bear in mind that in the Windsor case, the majority of the Court struck down the federal Defense of Marriage Act, on the theory that it violated Equal Protection because the law was enacted specifically with “animus” towards homosexuals. In the case the Court just accepted, each of the state laws involved (Ohio, Michigan, Kentucky, and Tennessee) would be vulnerable to that same argument, since they adopted constitutional amendments specifically to rule out the redefinition of marriage to include same-sex couples.

So I think there’s every reason to anticipate that the Court will rule the wrong way. It’s clear that there is a solid 4-vote bloc that will vote to recognize same-sex “marriage” (Sotomayor, Kagen, Breyer, and Ginsberg), and a 4-vote bloc that will likely vote against it (Alito, Scalia, Thomas, and probably Roberts). Given Justice Kennedy’s past record on homosexual rights cases — he has always voted in favor of them and has written some terrible majority opinions centered on the issue of alleged “animus” (see the Lawrence, Romer, and Windsor cases) — it seems virtually certain that he will follow his own reasoning in his Windsor majority opinion, and rule that the secret messages, written in invisible ink but that he manages to discern in the Constitution, somehow require the recognition of same-sex “marriage”.

In other words, the Court will likely decide that the Equal Protection Clause requires that we must abandon logic, and say that inherently different things are actually the same.  Welcome to the Humpty-Dumpty world of justice, where words mean whatever the people in power wish them to mean.

I am innately pessimistic about Court rulings, but I just can’t see any path to a good outcome here. Not only will a marriage re-definition ruling flout the will of the people as expressed in the democratic process, it will contradict the fundamental truths about marriage contained in the natural law and in the nature of the human person. It will also increase pressure on religious people to conform, and will test our ability to live in keeping with our faith in an increasingly hostile nation.

 

A Bleak Outlook for Religious Liberty?

Wednesday, September 24th, 2014

For the past few years, disputes over religious liberty has been very prominent parts of the American legal and political agenda. No observer of the state of religion in our nation can fail to be struck by the series of difficult and contentious controversies. The HHS mandate and the redefinition of marriage are just the most recent examples that have brought the conflict into stark view.

This conflict has attracted a great deal of attention from legal and political scholars.  In my view, no book does a better job of explaining its background and likely future course than the recent sobering work by Steven Smith, The Rise and Decline of American Religious Freedom. Prof. Smith is one of the leading scholars of religious liberty, which might scare people off from this book. But his writing is remarkably accessible to non-experts, and anyone with a basic knowledge of American history would find it a fascinating and compelling read.

The basic thesis of the book is to contrast what Prof. Smith calls the “standard story” of American religious liberty, which is generally accepted and taught in academia, with a “revised story” that he proposes as a better explanation for where we’ve come from and where we’re going.

The “standard story”, in essence:

tells how, under the influence of the Enlightenment, the American founders broke away from the intolerance and dogmatism of centuries of Christendom and courageously set out on a radical new experiment in religious liberty. More specifically, the founders adopted a Constitution that committed the nation to the separation of religion from government and thus to secular governance that would be neutral toward religion.  These commitments were not immediately realized… Even now the achievement is under threat… mainly from religious conservatives…

This basic description of the “standard story” should be familiar to all, since it is reflected in Supreme Court decisions and the general public debate about the role of religion in our society.  It is the story that I learned in law school, and, I imagine, that is taught in every high school and college history and political science class.  It is the story of the alleged “wall of separation” that keeps push religious groups and ideas out of the public square.  It is the reason that our courts and legislatures increasingly find little reason to accommodate or protect unpopular religious beliefs and practices.  Prof. Smith says that the general acceptance of the “standard story” has reached such a point that nobody feels a need to explain or defend it.  Instead, it has become one of those things of which people say, “as we all know…”

According to Prof. Smith, the problem with the “standard story” is that it is actually false in many significant respects.  Instead, he proposes a “revised story” that better explains the history of American religious liberty in key ways:

  • American religious freedom is mostly a retrieval and consolidation of Christian themes (with some pagan principles mixed in), particularly libertas ecclesiae (freedom of the church), and freedom of the “inner church” of conscience.
  • The First Amendment religious clause did nothing radical or dramatically new, but instead re-stated principles that were uncontroversial at the time — a limitation on the jurisdiction of Congress relating to Churches and religion.
  • The first century and a half of our history were a “golden age of American religious freedom”.  It was not a time in which the Republic failed to live up to the ideals of the First Amendment, but instead  those ideals were allowed to grow and work out through the democratic process.  Prof. Smith proposes that this was the time of the “American settlement”, which rested on the separation of church from state (but not a strict exclusion of religion from government) and freedom of conscience, together with “open contestation” about what that meant in practice.
  • The modern Supreme Court, far from restoring the original ideals of the First Amendment, wrongly rejected the American settlement and instead declared that secularism is the controlling principle of constitutional law.  This brought an end to the open discussion and debate about our differences, and sought (usually inconsistently and incoherently) to impose hard rules to limit the role of religion in law and government.
  • The result is that religious freedom is in jeopardy, particularly when it comes into conflict with the modern ideologies of egalitarianism and sexual liberation.
  • In the end, Prof. Smith is pessimistic about the future of religious freedom in America, and he believes that life in our nation will suffer as a result.    Given all that we have seen in recent years, it is difficult to disagree with him.  One thinks of the intransigent refusal of legislatures to grant sufficient conscience clause exemptions from laws redefining marriage, or expanding availability of contraception or abortion.  Or we can cite the Administration’s denial of the right of religious organizations to choose their own ministers, according to the dictates of their faith.  And there is always the rhetorical tactic of certain politicians to brand religious believers as “extremists” who are unwelcome in their own home states. Or the tendency of judicial opinions to brand religious beliefs on marriage as irrational hatred or bigotry.

    This book is an important contribution to the ongoing debate over the role of religion in contemporary society. It provides a much-needed balance to the “standard story”, which has dominated the public discussion and the law-making process. It is essential that legal professionals, policy makers, and engaged citizens understand the true history of religious liberty.

    Prof. Smith reminds us all that religious liberty is very fragile, but it is very important to a healthy American society. Such a fundamental freedom, deeply rooted in American and Western history, cannot be so lightly thrown away, or forced to depend on narrow majorities of the Supreme Court. In particular, he warns us that “states that fail to protect religious freedom usually trample on other freedoms as well”.

    Encounter and Evangelization

    Wednesday, September 10th, 2014

    In this time of rapidly shifting cultural values — usually not for the better — the Church and Catholics are struggling to find the right way to proclaim the Gospel and live according to our faith.  The public witness of the Church and Catholics is becoming increasingly difficult, as our government and secularized culture becomes more hostile to us.  Each new day seems to bring a new challenge, and everyday Catholics are confused, uncertain, and frequently upset.

    I think that in times like these, it’s crucial to make sure that we remind ourselves of the fundamentals.

    The entire purpose of the Church is not to decide who can attend what dinner, or who can be part of a parade. The mission of the Church is to bring people into a loving encounter with Jesus Christ. That means we have to bring people to the real Jesus, and the model for this is the story with the woman caught in adultery (John 8:2-11).

    That meeting involved two things — compassion and conversion. Both are essential, and can never be separated. The woman was treated with compassion and mercy by Jesus, and thus was open to his call to conversion. If we fail to present both aspects of the encounter, we are lying to people and presenting a false Jesus — he’s not just about mercy, and he’s not only about conversion (and he’s never about condemnation). The real Jesus simultaneously says “I love you even when you’ve sinned”, and “come, follow me”.

    I think our Holy Father and our own Archbishop have realized that there are significant impediments in our culture to hearing the Gospel message, and thus people are unwilling to come to meet Jesus.  In the minds of all too many people, we are not seen as merciful and compassionate, but judgmental and condemnatory.  In response, our leaders have decided that we have to emphasize the message of mercy, so that people will be more open to hearing the message of conversion. In his closing remarks to the young men and women who attended World Youth Day in Rio, Pope Francis said this:

    Every one of you, each in his or her own way, was a means enabling thousands of young people to “prepare the way” to meet Jesus. And this is the most beautiful service we can give as missionary disciples. To prepare the way so that all people may know, meet and love the Lord.

    This is the task of the New Evangelization, and of the Church.  We have to make sure that when people encounter us, they’re encountering Christ, and feel both his compassion and his call to conversion.  When they see his face in our face, we will be fulfilling our mission.

    Yet Another Alleged “Accommodation”

    Saturday, August 23rd, 2014

    The Administration has announced yet another set of new rules for the HHS abortion/contraception mandate, affecting religious non-profits (the so-called “accommodation” class) and closely-held for-profit corporations (e.g, Hobby Lobby).

    Remember that under the most recent version of the oft-amended rules, religious non-profits that wanted to take advantage of the accommodation had to file a document (“Form 700″) with their insurer. This document stated their objections to the coverage, and was the trigger for the insurance company to offer the benefits to the employees. The objection was that Form 700 was tantamount to signing a permission slip for immorality, and being required to fill it out was therefore a violation of religious and free speech rights.

    In these new rules, the Administration adopted the approach previously granted by the Supreme Court to the Little Sisters of the Poor and Wheaton College. Now, to qualify for the accommodation, the religious non-profits can file a statement of objection with the government. The government will then contact the insurance company and make arrangements for the coverage to be offered to the employees.

    It’s not clear whether this will be sufficient to protect the rights of the religious non-profits like the Little Sisters, Catholic Charities, and Christian colleges.  Their insurance plans will still be required to cover abortion-causing drugs and other offensive services (e.g., sterilization). There is also still the issue of self-insured entities, which will be directly paying for immoral things.  There’s also a concern about whether the insurance companies will be passing on the costs to the employers so that they will still be paying for the offensive services. We also have no way of knowing how the courts will view this new development — will the non-profits start losing cases now that the Administration has come this far?  We’ll have to wait for USCCB and other attorneys to analyze the new rules in detail.

    It appears also that closely-held for-profit businesses with religious objections (e.g., Hobby Lobby), will also be able to take advantage of the same procedure as the religious non-profits, and thus qualify for the accommodation. This was in response to the Supreme Court’s decision on the Hobby Lobby/Conestoga case.  The rules aren’t specific on which corporations will be given this protection, so it remains to be seen how broadly their religious liberty rights will be respected.

    This is yet another step in the Administration’s on-going campaign to normalize contraception and abortion as being essential to women’s health, and a standard part of health insurance policies.  It is also yet another example of their deafness to the objections of religious entities and people, who do not wish to be forced to violate their beliefs.

    The real solution to this problem is for the Administration to permit anyone with conscientious objections to be exempted entirely from the abortion/contraception mandate.  That doesn’t seem possible, given their deep commitment to a Culture of Death ideology, under which fertility is a curse, new life is the enemy, and religious believers are in the way.

    Getting Past the Hysteria

    Thursday, July 3rd, 2014

    The Supreme Court’s decision in the Hobby Lobby/Conestoga Wood case has certainly been the cause of much controversy. This is natural, and to be expected, since it touches upon so many key issues in the so-called “culture war”, and it was both a hotly contested and much anticipated decision.

    But much of the reaction to the Court’s decision has been, well, a bit unhinged. Some have claimed that the Court was casting women back into virtual slavery. One legal commentator for a major newspaper stated openly — and bizarrely — that the reason for the Court’s majority ruling was simply that they lacked a uterus.  Right.

    Why all the hysteria?

    I think much of it is a result of the nature of the controversy itself — one that goes to the heart of conflicting visions of who we are.

    One of the key issues underlying this case is the role of women in society, and how that is to be assured. Everyone agrees that women should be a full and equal participants in society, free from unfair treatment. But we are in a pluralistic society, and there are many views on how that is to be accomplished, which necessarily involves differing views on the questions of fertility, sexuality, human life.

    Many women and couples consider controlling their fertility to be a core value, and have organized their lives around it. They believe that easy, low-cost access to contraceptives is essential to their lives.  They view anything that works against that value, and, indeed, anything that casts doubts upon it or appears to disagree with it, as a direct attack on their self-definition and identity.

    We disagree with that value. But, in our pluralistic society, it is a reality that we must recognize.  The fact is that those views have a place at the table in the public discussion.

    But pluralism is a two-way street. As Catholics, we have a different view of sexuality, fertility, and human life.  Our values are based on our faith, reason, and a particular understanding of the nature of the human person. We believe that fertility is a gift, not an “unwanted physical condition”. It’s a blessing given to us by God, inherent in human nature as male and female, and not a curse. To deny this is to deny an essential part of who we are, and to set us at war with ourselves.  As a result, we believe that the “contraceptive mentality” is bad for individuals, relationships, and society.  We are convinced (largely from our own failings and hard-earned experience) that the virtue of chastity is a beautiful, beneficial way for people to live and love.

    We also believe in the sanctity of human life, from the first moment of conception. It is a scientific fact, not a matter of religious belief, that at the moment of conception a new, individual, unrepeatable human being comes into existence. We also believe, based both on faith and reason, that it is a grave injustice to deliberately end the life of any innocent human being, and is a sad failure in our duty to love one another.

    We have also organized our lives around these values, which are central to our religious faith.  It’s not just something that we do on Sunday morning, or in the privacy of our homes.  It’s essential to our self-worth and identity, and it affects all aspects of our lives.

    We understand that many people disagree with us — just as we disagree with them.   But, again, in our pluralistic society, it is a reality that others must recognize.  The fact is that our views have a place at the table in the public discussion.  In the end, people should certainly be free to make their own decisions about fertility and sexuality and the meaning of their lives – but so should religious people.

    The American way is to guarantee the freedom, equality and autonomy of everyone, including religious people, to live lives of integrity, in keeping with their core values.   We have long recognized that.  Our laws are full of religious accommodations, like the exemption from the draft for Quakers, and the freedom from saying the Pledge of Allegiance for Jehovah’s Witnesses.  This is a matter of basic respect, civility, and just plain good manners. 

    The bottom line is that there is a serious conflict of values going on here, one that is difficult, if not impossible, to resolve definitively.  There’s no easy answer, no magic bullet, that will solve all the disputes and make everyone happy.  And “winner take all” is a terrible way to conduct politics — some people will triumph, but it also means that many of our neighbors will be “losers”.   That’s no way to have a healthy community.

    People naturally respond emotionally, even hysterically, when they’re scared that their way of life and values are threatened.  Even though we won this particular case, we’re scared too — our religious freedom is very fragile right now.

    So maybe it would be a good idea to turn the volume down a bit, recognize the raw feelings on all sides, and try to find a way that we can preserve as much as possible of everyone’s values, while preserving a sense of unity, solidarity, and mutual love.

    Resistance to the Dictatorship of Relativism

    Wednesday, March 5th, 2014

    Pope Benedict famously warned about the impending dangers of a “dictatorship of relativism” — a state where truth is denied, morality is defined by subjective desires, authentic tolerance is extinguished, and political power is used to force compliance with the whims of the day.

    Well, we certainly have enough relativism in our culture, and the slide to dictatorship seems to be accelerating.

    Just in the past few weeks we’ve seen more and more Black-Robed Platonic Guardian Rulers on the Courts, er, I mean federal judges, overruling the democratic decisions of legislatures and the people, and redefining marriage.  We’ve seen elected officials foreswearing their oaths of office to uphold the laws, and refusing to defend the authentic definition of marriage.  We’ve seen hysterical and mendacious accounts of proposed religious liberty legislation, even to the point where defenders of the free exercise of religion are compared to Jim Crow racists.  Intolerance from the forces of “tolerance” is becoming the language of the day.

    We need to be clear about what is at the heart of this situation, and what our response must be.  There are several fundamental truths that are being denied by our current culture:

  • Being male and female is an inherent aspect of the human person, they are not arbitrary and irrational concepts.
  • Marriage is ordained by God and by nature to unite a man and woman in a life-long bond that benefits them as persons, and that is the proper context for sexual relations and the procreation and raising of children.
  • A homosexual inclination is contrary to the true meaning and purpose of human sexuality as created by God and enshrined in human nature.
  • Homosexual conduct is always contrary to the will of God and the nature of the human person.
  • Persons with a  homosexual inclination must be treated with full human dignity and cannot be treated with unjust discrimination;  however, their unions cannot be recognized as equivalent to marriage, and their sexual activity cannot be approved.
  • Every human person has the right and obligation to follow their conscience, even when it disagrees with human laws.
  • The budding “dictatorship of relativism” is becoming more and more intolerant of these truths, and will gradually subject those who hold them to criticism, ostracism, and legal penalties.

    In the face of this, we must be ready to resist.

    The starting place for resistance is to recall several key points, most eloquently explained in Henry David Thoreau’s Civil Disobedience, and Vaclav Havel’s The Power of the Powerless:

  • Resistance is a duty of all citizens when faced by injustice.  It is not an “extra-credit” activity.
  • It must be always be grounded in the truth.  It makes no compromise with lies, and always seeks to expose them.
  • It must always be pursued with love and respect.  It is not an excuse for violence and lawlessness.
  • The goal is conversion of heart on the part of those who support injustice, not overbearing their will with power.  It’s message always is “come, join us”, and never “we will force you to agree”.
  • The most important tactic is our willingness to testify to the truth by our words and our actions, and our refusal to cooperate with injustice and lies.
  • Underlying this duty of resistance is an important understanding of the freedom of conscience, and my duty of obedience to the truth rather than to mere human laws.  The government may attempt to coerce my external cooperation with injustice by imposing penalties, fines, and so on.  But no government, and no law, can force me to accept a lie as the truth.

    We cannot have any illusions.  Many, if not most of our family and friends will conform, and will consider us to be strange.  We may be estranged from loved ones.  It will be painful.

    Yes, we will be persecuted — indeed, it has already begun.  It will be a soft persecution, nothing like the hardship  suffered by our brethren in countries like Syria.  Nonetheless,  we will feel the steel fist under the velvet glove.

    Resist.  The power of truth and love cannot be extinguished.

    Unity and Joy in Defense of Life

    Thursday, February 13th, 2014

    There are many graces and joys that come to those who are involved in the pro-life, pro-family cause.  One of these is the opportunity to meet and work with friends and allies in other Christian communities.

    The March for Life is a great experience every year, with thousands of people of all faiths gathering with joy and dedication. The New Yorkers for Life coalition with our evangelical friends has been very effective. I’ve been blessed by my collaboration with Alliance Defending Freedom and Focus on the Family. It is truly enriching to stand together with our Christian brethren in unity and strength.

    The other night, I had another one of these wonderful experiences. I was invited by my friend Chaplain Viviana Hernandez, to attend an event conducted by “Life Team”. This is an organization of interfaith clergy and laypeople, established by Chaplain Hernandez and Fr. Peter Pilsner in response to the abortion crisis in New York City, and the hostile policies of the City government. They have done great work building a body of committed Christians in the black and Latino communities, who are dedicated to rolling back the Culture of Death in our City.

    The event took place at the Bethel Gospel Tabernacle in Jamaica, Queens. This is a serious Christian community, very dynamic and active, with an impressive leader in Bishop Roderick Caesar. The room was filled with members of their church and others who joined them. There was a great deal of praise and worship, and I found it very moving.

    The talks were powerful. A pastor from Connecticut offered suggestions on how to speak to women who are heading into abortion clinics.  A young lady shared her incredible personal post-abortion witness, and outlined her commitment to the pro-life cause — including her participation in 2012 in a walk from Houston to Dallas as public witness to the cause of life. Pastor Beverly Caesar (Bishop Roderick’s wife) gave a powerful personal testimony and was very uplifting and encouraging. A young man sang a beautiful and touching song he specially composed to honor his own mother’s decision to choose life. Members of the community spoke of their commitment to oppose the abortion mentality that has afflicted the black community.  Plans for a new pregnancy resource center in the neighborhood were also discussed.

    Confronting the Culture of Death can be very daunting and discouraging at times.  But the message of this evening was very clear.  The cause of human life is God’s cause, and He will lift us up in this struggle.  God’s love and mercy are always at the heart of all that we do, and we must find ways to welcome people into the heart of God, who will heal their wounds.  We are united in the Holy Spirit for this mission.

    The Lord has said very clearly, “those who honor me I will honor” (1 Samuel 2:30).  I had the privilege of spending some time with a wonderful group of people who are honoring God by their commitment to the defense of human life.  I am confident that God will indeed honor them for their fidelity to His great cause.

     

    Who Are the Real Extremists?

    Tuesday, January 21st, 2014

    The Governor of the State of New York has an unfortunate tendency to engage in absolutist, take-no-prisoners political rhetoric.  Just a few years ago, he declared that anyone who opposed redefining marriage was “anti-New York and anti-American”.   So it really should be no surprise when his rhetoric gets out of hand, and shows a lack of respect for those who take opposing positions in good faith.

    Nevertheless, the remarks he made the other day are particularly disturbing.  Commenting on some internal disputes among his Republican rivals, the Governor of all New Yorkers (even those who disagree with him) said this:

    “Who are they? Are they these extreme conservatives who are right-to-life, pro-assault-weapon, anti-gay? Is that who they are? Because if that’s who they are and they’re the extreme conservatives, they have no place in the state of New York, because that’s not who New Yorkers are.” (emphasis added)

    I’m not a Republican, so it’s not for me to defend that party, or to get into the middle of an election-year political scrum.  But the Governor’s overheated language goes way beyond his political opponents.

    Apparently our Governor thinks that there’s no place in our home state for anyone who believes that the laws should respect the right to life of all people, including the unborn, and who believe in the authentic definition of marriage.

    But let’s ask ourselves — Who are the real extremists here?

    It’s the public officials and the advocates who aren’t satisfied with New York being the abortion capital of America, a place with over 110,000 abortions each year.  It’s the people who oppose any reasonable regulations on abortion, including involving parents in decisions made by minors, full informed consent requirements, and so on.  It’s those  who want non-doctors to be able to perform abortions.  It’s the pro-abortion advocates who oppose health and safety regulations of clinics and who fight against any effort to inspect clinics.  It’s those people who want to redefine marriage and the family beyond recognition.   And it’s those who refuse to recognize faith-based objections, and slander those who stand on their faith for life and marriage.

    This is not just a Catholic issue.  The Governor’s rhetoric encompasses the Catholic Church, but also the Orthodox Jewish community, the Evangelical Christian community, many mainline Protestant Churches and Muslims, and others of no religious faith at all.

    It is deeply troubling when an elected official, who took an oath to uphold the Constitutions of our state and nation, casts out of polite society all those who disagree with him.  Remarks like these reflect not only a noxious political climate in our nation, but a deep-seated spiritual malady that St. Augustine called the libido dominandi, the lust to dominate and rule.

    In an ironic way, it’s fortunate that the Governor made his unpleasant remarks in the midst of the U.S. Bishops’ “9 Days for Life” campaign of prayer, penance, and pilgrimage.  It’s a reminder that if we’re going to be “extremists” about anything, it should be in our prayer.  In particular, we can focus on the “9 Days for Life” prayer intention for tomorrow, the anniversary of the Roe v. Wade decision:

    For an end to legal abortion in our nation and for the conversion of all hearts, so that the inherent rights of every human being—especially those most at risk of abuse and rejection—will be upheld.

    Friday’s prayer intention is also particularly appropriate:

    For elected leaders who oppose any restriction on the abortion license: may God allow them to grasp the brutal violence of abortion and the reality of post-abortion suffering experienced by countless women and men.

    All of our society is enriched when people of faith bring their values into the public square, and nobody benefits when people are cast out of our political debate.  Let us pray for genuine tolerance, and for a conversion of heart so that our beloved state can show authentic respect for life and marriage.

    [This blog post was reprinted in the New York Post as an op-ed]