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Wishful Thinking, Objective Morality and Condoms

Wednesday, November 24th, 2010

In the Comments box of my previous post about the Holy Father’s remarks about condoms, a friend remarked that some people are interpreting those remarks as justifying the use of condoms if one has a “good intention”. I originally replied in the Comment box, but I think this is such an important point that I want to put it out front here.

This is a very complex question because it implicates two levels of moral teaching — the objective morality of certain acts, and the subjective culpability of the actor.

It is clear in Catholic teaching that a good intention alone cannot morally justify an evil act. The most important factor in evaluating the objective morality of an action is the “moral object” — the nature of the conduct. The “good intentions” of the actor cannot turn an evil act into a good one.  For a fuller explanation of this, see the Catechism, sections 1750 and following.

So, within a marriage, the use of a contraceptive device like a condom is always inherently wrong, because it changes the objective nature of the sexual act from an authentic marital act into something that is contrary to the nature of human sexuality (since it is no longer open to fertility).  Outside of marriage, any sexual act is always objectively morally wrong.  So in either case, no “good intention” can justify the performance of such acts.

In fact, an appeal to “good intentions” may actually encourage people to engage in morally wrong (and physically dangerous) activity.  Condoms do not provide guaranteed protection against the transmission of disease, and a reliance on condoms is even less effective the more one engages in sexually risky behavior.  Sex outside of marriage is also sinful and has a deeply (even mortally) negative impact on the state of one’s soul.  No amount of wishful thinking about good intentions can protect someone from those effects.

Nor can an appeal to “double effect” reasoning change this conclusion.  To qualify for that, that the action has to be either morally good or neutral; the bad effect cannot be directly intended; the good result cannot be a direct result of the bad effect; and the good result must be proportionate to the bad effect.  The use of a condom in a marriage doesn’t satisfy this test; it always remains morally wrong, because it changes the nature of the sexual act.  Even if, for the sake of argument, the use of a condom outside of marriage to prevent disease transmission were considered morally neutral or good, it still can’t change the objectively wrong nature of the underlying act of sex outside of marriage.

It seems to me that no matter how you analyze it, we wind up back at the point the Holy Father made — the use of the condom is not a “real or moral solution” to the spread of HIV/AIDS.

Having said that, however, you also have to consider that the Holy Father was not just talking about the objective morality of the act, but also the subjective culpability of an individual who engages in it. In the case that the Holy Father cited, the use of a condom by a prostitute, the objective nature of the act is unchanged, and is always evil (a sexual act outside of marriage).  However, the individual’s culpability for that act may be lessened by the intention to reduce the risk of disease transmission. I would also note that the subjective culpability of a prostitute may be lessened by many other factors (coercion, addictions, compulsive behavior, legacies of past abuses, social structures of sin, etc.).

So the question is, can a Catholic pastor or institution affirmatively advise a person in that situation to use a condom to prevent disease — to say, in effect, “be good, but if you can’t be good be safe”?  I can’t see how one could justify that.  If a pastor were to do so, he would be actively encouraging or excusing immoral and risky behavior.  It is a better approach — the “real and moral solution”, as the Holy Father says — to continue to proclaim publicly the teaching of the Church to all, and encourage all to conform their lives to the objective moral law and the nature of sexuality.  Any discussion of a person’s use of a condom under particular circumstances, their personal culpability, and how they are proceeding along the gradual path to conversion, is best left to pastoral counseling or the Confessional.

In short, none of what the Holy Father said gives any support to the wishful thinking approach that would justify using a condom in marriage, that would lessen the objective evil of any sexual act outside of marriage, or that would encourage the widespread use of condoms, regardless of the alleged nobility of one’s intentions.

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What the Holy Father Did — and Did Not — Say About Condoms

Sunday, November 21st, 2010

The media and the Catholic blogosphere have been buzzing about some comments Pope Benedict makes in his soon-to-be-released interview book, Light of the World.  The claim is that the Pope has somehow changed Church teaching on the morality of condom use in the prevention of the spread of HIV/AIDS.

Let’s look at what the Pope did and did not say.  But first, let’s make sure we understand the starting point — the actual teaching of the Church on sexual morality.  In a nutshell:

  • Sexual acts are only morally acceptable in the eyes of God if they take place within marriage, and if they always respect the dual nature of human sexuality — promoting the authentic love of the spouses and openness to fertility.
  • Anything that deliberately makes a sexual act between spouses infertile is gravely contrary to the will of God.  This is the core of the Church’s rejection of any kind of device or drug, or any act by the spouses themselves, that intentionally renders procreation impossible.
  • Any sexual act outside of marriage is gravely contrary to God’s will.  This would include any sexual act between persons of the same sex, or between persons of the opposite sex who are not married to each other.

    • The Holy Father did not change any of this teaching because, first of all, it’s true, and secondly because he can’t — it is the will of God, revealed through Sacred Scripture and Sacred Tradition, and continually re-affirmed by the Magisterium.

    With that foundation, let’s look at what the Holy Father said.  In response to a question about the use of condoms to prevent the spread of HIV/AIDS, in which the questioner asked him to respond to this provocative statement, “Critics, including critics from the Church’s own ranks, object that it is madness to forbid a high-risk population to use condoms”, the Holy Father replied,

    As a matter of fact, you know, people can get condoms when they want them anyway. But this just goes to show that condoms alone do not resolve the question itself. More needs to happen. Meanwhile, the secular realm itself has developed the so-called ABC Theory: Abstinence-Be Faithful-Condom, where the condom is understood only as a last resort, when the other two points fail to work. This means that the sheer fixation on the condom implies a banalization of sexuality, which, after all, is precisely the dangerous source of the attitude of no longer seeing sexuality as the expression of love, but only a sort of drug that people administer to themselves. This is why the fight against the banalization of sexuality is also a part of the struggle to ensure that sexuality is treated as a positive value and to enable it to have a positive effect on the whole of man’s being.

    There may be a basis in the case of some individuals, as perhaps when a male prostitute uses a condom, where this can be a first step in the direction of a moralization, a first assumption of responsibility, on the way toward recovering an awareness that not everything is allowed and that one cannot do whatever one wants. But it is not really the way to deal with the evil of HIV infection. That can really lie only in a humanization of sexuality.

    As a follow-up, the Holy Father was then asked, “Are you saying, then, that the Catholic Church is actually not opposed in principle to the use of condoms?”  In reply, he said:

    She of course does not regard it as a real or moral solution, but, in this or that case, there can be nonetheless, in the intention of reducing the risk of infection, a first step in a movement toward a different way, a more human way, of living sexuality.

    There is nothing in these statements that in any way undermines the Church’s teaching about the morality of sexual acts in general, or contraceptive acts in particular.  Instead, the Holy Father affirmed that the solution to the spread of HIV/AIDS is a return to a true, human understanding of sexuality, which is presented in its fullness in the teaching of the Church.

    He is not saying that intrinsically immoral acts — in this case, sex outside of marriage — somehow become morally acceptable due to the use of a condom.  He is merely saying that the decision to reduce the potential harm to others from an immoral act may in fact reflect the glimmer of awakening in one’s conscience.

    In doing so, the Holy Father presented a humane and optimistic view of the possibility of grace even for those who are deeply enmeshed in structures of sin and their own sins, and who can begin the process of conversion by making small steps towards the truth in the depths of their heart.  All of us who have trod this same halting path of conversion from our sins will recognize this sentiment of mercy.

    There are some who will use the Holy Father’s compassionate words to further their agenda of opposing the Church’s view of human sexuality.  There are others who are scandalized that the Pope would even discuss such a subject as condoms and male prostitutes.  Some would prefer a more black-and-white presentation of morality, rather than a view that looks with kindness into the complexities of the human heart.

    Of course, some said the same things about the Lord Himself, who, as we all remember, liked to eat with tax collectors and prostitutes, to encourage them along the path of conversion.

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    Posted in Catholic Teaching, Contraception | 4 Comments »

    The Holy Father Reminds Us of Our Mission

    Friday, November 19th, 2010

    All too frequently, I get wrapped up in the daily whirlwind of all the things that I think are important.  And all too infrequently, I fail to keep in mind the real priorities of life, and what my true mission is.

    Thank God for Pope Benedict, who never fails to make things perfectly clear.  In the introduction to his new document on Sacred Scripture, Verbum Domini, there is a section entitled “That our joy may be complete”, the Holy Father says this:

    I encourage all the faithful to renew their personal and communal encounter with Christ, the word of life made visible, and to become his heralds, so that the gift of divine life – communion – can spread ever more fully throughout the world. Indeed, sharing in the life of God, a Trinity of love, is complete joy (cf. 1 Jn 1:4). And it is the Church’s gift and unescapable duty to communicate that joy, born of an encounter with the person of Christ, the Word of God in our midst. In a world which often feels that God is superfluous or extraneous, we confess with Peter that he alone has “the words of eternal life” (Jn 6:68). There is no greater priority than this: to enable the people of our time once more to encounter God, the God who speaks to us and shares his love so that we might have life in abundance (cf. Jn 10:10).  (emphasis added)

    In these few simple words, the Holy Father has defined the essence of discipleship, and the path to real happiness.

    Thank you, Pope Benedict, for once again making our mission clear.  Now it’s up to me.

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    The Feast of Christ the King

    Monday, November 1st, 2010

    On this Sunday before Election Day, we celebrate the Thirty-First Sunday in Ordinary Time in the new calendar.  But in the traditional calendar, which is used for the Extraordinary Form of the Roman Rite (the Traditional Latin Mass), today is the Feast of Christ the King.

    This is no coincidence.  One of the chief dangers of the modern world, in my opinion, is the excessive emphasis on politics and the government as the focus of all our attention, as if they are the answer to all our problems and aspirations.  This can turn into a dangerous form of idolatry — “statolatry”, if you will.

    The Feast of Christ the King is a healthy reminder to us Christians that we cannot fall into this way of thinking.  Pope Benedict, in his book Church, Ecumenism and Politics, had this to say about the early Christians, who faced the “statolatry” of Rome, but the situation in many ways equally applies to our times:

    The state is not the whole of human existence and does not encompass all human hope. Man and what he hopes for extend beyond the framework of the state and beyond the sphere of political action. This is true not only for a state like Babylon, but for every state. The state is not the totality; this unburdens the politician and at the same time opens up for him the path of reasonable politics. The Roman state was wrong and anti-Christian precisely because it wanted to be the totality of human possibilities and hopes. A state that makes such claims cannot fulfill its promises; it thereby falsifies and diminishes man. Through the totalitarian lie it becomes demonic and tyrannical.

    The world-view of Christians instead holds up authentic hope for man, and allows us to be authentically human and to live in a good way in this world.  As Pope Benedict says:

    The Christian faith destroyed the myth of the divine state, the myth of the earthly paradise or utopian state and of a society without rule. In its place it put the objectivity of reason… True human objectivity involves humanity, and humanity involves God. True human reason involves morality, which lives on God’s commandments. This morality is not a private matter; it has public significance. Without the good of being good and of good action, there can be no good politics. What the persecuted Church prescribed for Christians as the core of their political ethos must also be the core of an active Christian politics: only where good is done and is recognized as good can people live together well in a thriving community. Demonstrating the practical importance of the moral dimension, the dimension of God’s commandments — publicly as well — must be the center of responsible political action.

    And so, as we Americans are about to head to the polls at the end of a seemingly all-consuming political campaign, the traditional liturgical calendar reminds us of the larger picture.  We cannot find our ultimate hope and fulfillment in politics, in who rules us, or what laws are passed.

    The real ruler of the world and our lives is not the temporary office holder who happens to inhabit the White House or the Governor’s mansion, a seat in the Senate or the House, or any other position of secular power.

    The real ruler of our world is Christ the King, and we are his subjects.  It is in Him, and only Him, in whom we can find authentic hope and fulfillment.

    Viva Cristo Rey!

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    Posted in Catholic Teaching, Elections | 2 Comments »

    How Will I Vote?

    Saturday, October 30th, 2010

    In my last post, I outlined the teaching of the Church in regard to voting — the formation of conscience, and which issues to consider.

    To illustrate how this works in practice, let me describe how I will apply these principles in my own voting decision.  Now, I’m not telling anyone how to vote.  I’m just saying this is the way that I’ve worked this decision through for myself.

    (Important Note: I have to repeat again what is said in the disclaimer on the side of this blog — the opinions expressed here are mine and mine alone, they do not in any way reflect an official position of the Archdiocese, nor should they be considered an endorsement of any candidate by the Archdiocese.)

    To me, the fundamental issue is whether a particular candidate has the basic qualifications to hold public office. This is not just a question about their education, experience, and character. It also involves whether this candidate is willing to respect and defend the fundamental principles of our society, that all people are created equal, and that all have “inalienable rights”, most especially the right to life.

    Cardinal Egan once spoke very clearly and bluntly about the qualifications of our elected officials:

    “Anyone who dares to defend that [an unborn child] may be legitimately killed because another human being ‘chooses’ to do so or for any other equally ridiculous reason should not be providing leadership in a civilized democracy worthy of the name.”

    This boils down to a very simple test, that I try to adhere to, as best I can: If you think that killing unborn children should be legal, then I won’t vote for you. You haven’t earned my vote.  In my opinion, you’re not qualified to hold public office.  I just won’t vote for someone who will promote or permit grave evil.  I don’t subscribe to the principle of the “lesser of two evils”.  All that means is I’m voting for evil, and it still produces evil in the end.  If there’s nobody in a race that fits my standards, I’ll leave the line blank or write in a name.

    When I pick up my ballot on Tuesday, I will see a stark choice between candidates who are pro-abortion, and others who are pro-life.  In fact, several of the pro-abortion candidates are not just mouthing the old “personally opposed but…” sham, but are instead ardent promoters and defenders of the legalized killing of unborn children, and they have strongly campaigned on the issue.  If they are elected, there is a grave danger that the evil Reproductive Health Act will be pushed forward, as well as the legalization of same-sex “marriage”.

    I cannot see how I as a Catholic could vote for such persons.  So for me, the choice is easy — I will vote only for the pro-life candidates.

    I have thought about how to vote very carefully, not just in preparation for this election but over many years.  As I have said, to me the key thing is to vote as a Catholic, to act according to a well-formed Catholic conscience, and to take seriously my duties to the least among us — particularly to the defenseless unborn.

    That’s what I’m going to do.  What about you?

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    Voting as a Catholic

    Friday, October 29th, 2010

    Once again, Election Day approaches.  At times like these, I am frequently asked how people can do the right thing as voters, as citizens, and as Catholics.

    According to the teachings of our Church — our Holy Father and our bishops — there are several critical questions involved here.

    The first is the formation of my conscience.  Our bishops have said quite clearly that

    “Conscience is not something that allows us to justify doing whatever we want, nor is it a mere ‘feeling’ about what we should or should not do.” (Faithful Citizenship 17)

    A good, Catholic conscience is obedient to the teachings of the Church, and open to hearing the voice of God.  It considers God’s will more important than any partisan interest that I may have.  It always directs me to do good and avoid evil, and in the case of voting,

    “A well-formed Christian conscience does not permit one to vote for a political program or an individual law which contradicts the fundamental contents of faith and morals.” (Congregation for the Doctrine of the Faith, The Participation of Catholics in Political Life 4)

    Building on the proper formation of conscience, we can then turn to the issues and the candidates.  One thing is crystal clear at this point:  all the issues are not the same, and the defense of human life is the paramount issue for Catholics to consider.  As the United States Bishops have said,

    “This exercise of conscience begins with outright opposition to laws and other policies that violate human life or weaken its protection.” (Faithful Citizenship 31).

    “The direct and intentional destruction of innocent human life from the moment of conception until natural death is always wrong and is not just one issue among many. It must always be opposed.” (Faithful Citizenship 28)

    This means that in evaluating a candidate, we must consider, first and foremost, their position on the defense of human life.  As the U.S. Bishops have said:

    “As Catholics we are not single-issue voters. A candidate’s position on a single issue is not sufficient to guarantee a voter’s support. Yet candidate’s position on a single issue that involves an intrinsic evil, such as support for legal abortion or the promotion of racism, may legitimately lead a voter to disqualify a candidate from receiving support.” (Faithful Citizenship 42)

    Our New York Bishops have said the same:

    “The inalienable right to right of every innocent human person outweighs other concerns where Catholics may use prudential judgment, such as how best to meet the needs of the poor or to increase access to health care for all.” (New York State Bishops, Our Cherished Right, Our Solemn Duty)

    Cardinal Egan once confronted us, in language as plain as possible,with the choice of conscience and discipleship that we face when going into the voting booth:

    Look [at the pictures of unborn children] and decide with honesty and decency what the Lord expects of you and me as the horror of ‘legalized’ abortion continues to erode the honor of our nation. Look, and do not absolve yourself if you refuse to act.”

    The teaching of our Church is clear:  we must vote pro-life.

    (For more information about voting, including statements by the Archdiocese, the New York Bishops, and the United States Bishops, click here.  For information about the positions of candidates running for office, click here.)

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    Posted in Catholic Teaching, Conscience, Discipleship, Elections | 1 Comment »

    Varia

    Friday, October 29th, 2010

    The following are some of the highlights from the daily email briefing about news and events, which  I send out to some of my friends and contacts:

  • The headline says it all: “Pope says bishops must educate faithful to vote against abortion”.  The Holy Father went on to describe legalized abortion as a betrayal of democracy at its foundation.  Spread this word far and wide.
  • Watch this great new video from CatholicVote.org — “We are the Catholic Vote“.
  • A short overview of the recent Princeton conference, at which pro-life and “pro-choice” philosophers met.  For a flavor of what was said, see this excellent piece on the “moral status of the fetus” from Catholic philosopher John Finnis.
  • Rather than make a decision to stop a dangerous practice, the Iowa medical board has deferred decision on the so-called “Telemed” abortions, where the only contact a woman has with a doctor prior to being given the abortion drug is a video hookup.  Just keep repeating to yourself: “it’s all about women’s health”.
  • A panel of our Black-Robed Platonic Guardian Rulers has let stand a resolution by City Council of San Francisco that denounced Church teaching on homsexuality as “hateful”, “insulting”, and “discriminatory” and implicitly threatened to de-fund Catholic charitable agencies unless they defy Church teaching.  Funny how the Establishment Clause doesn’t seem to apply in the Ninth Circus Court of Appeals, which seems to be channeling Henry VIII and Thomas Cromwell and Thomas Cranmer.  Meanwhile, another Black-Robed Platonic Guardian Ruler has decided that the First Amendment doesn’t apply in Ohio, by refusing to stop the Ohio Election Commission’s effort to suppress the speech of the pro-life Susan B. Anthony List PAC.
  • A valuable and important point by Wesley Smith about the ineffectiveness of graphic images in advocacy, including pictures of aborted children.  I whole-heartedly agree.
  • Someone has apparently reminded the President that our human rights come from God, and so he has begun to quote the Declaration of Independence correctly.
  • Meanwhile, the President says that his position on same-sex “marriage” is “evolving” (guess in which direction?).  Not surprising, since he openly stated he was in favor of re-defining marriage back when he was an obscure politician in Illinois.
  • The Temple of Moloch, er, I mean Planned Parenthood, is suing Montana to force the state to provide insurance coverage for contraceptives — for kids.
  • Kathryn Jean Lopez of National Review reports on the Minnesota Democratic Party’s side of the story about that anti-Catholic ad from Minnesota.  It’s not a very convincing excuse.  They meant to attack an evangelical preacher who’s running for office — by printing a picture of a guy in a Roman collar.  Oh, so basically you didn’t mean to unfairly attack us, because you were busy unfairly attacking another clergyman.  Thanks.
  • Okaaaaaay.  Has the Times become the Onion?  Exhibit One: Here’s what they consider to be such a significant political trend that it’s worthy of attention one week before Election Day:  the role of transgendered candidates.  Exhibit Two: A “fit to print” op-ed by two “social scientists” in the Times explains that conservative political views stem from a feeling of disgust of germs.  Their “proof”?  People who stand near disinfectant dispensers are more likely to express conservative views.  You just can’t make this stuff up.
  • We talk a lot about politics, these days, but this puts it all in perspective — an awesome video of the ordination of priests in Milwaukee earlier this year.

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    Posted in Abortion, Catholic Teaching, Contraception, Cult of Moloch, Elections, Free Speech, Pro-Life, Same-Sex "Marriage" | Comments Off

    Varia

    Friday, October 22nd, 2010

    The following are some of the highlights from the daily email briefing about news and events, which  I send out to some of my friends and contacts:

  • The Daily News editorialized against the discriminatory bill in the New York City Council that targets crisis pregnancy centers by violating their First Amendment rights.
  • The other day, there was a debate among the candidates for New York’s governorship. One of the minor party candidates was a woman who advocated legalizing prostitution. It would be easy to dismiss her as a joke, except for the horrors of the life of prostitution and human sexual slavery. If you have a strong heart, read this account by a psychologist who has worked with prostitutes for years (warning about some strong language). Please pray for all those caught in this terrible life.
  • Another step into the Brave New World — scientists have developed an “artificial ovary”. Fr. Thomas Berg explains the science and the ethics.
  • Fascinating analysis of poll data about Catholics’ belief in — and knowledge about — the doctrine of the Real Presence. What’s remarkable is how many Protestants believe in the Real Presence, too.  As always, the Body of Christ is a source of unity.
  • Dr. Mildred Jefferson, a pro-life stalwart and pioneer, has passed away. May God receive this heroic woman into His arms.
  • Andrew Cuomo showed his true colors once again, trumpeting his support for the legalized killing of unborn children, which appears to be a centerpiece of his agenda.
  • An interesting poll that shows significant shifts in political views among Catholics. There’s a bit too much emphasis on race in the report, and not enough on Church attendance, which I suspect is a more significant factor, but it’s still illuminating.
  • A frightening overview of the grave threat of low birth rates and the aging of the population worldwide.
  • More studies showing the increased risk of breast cancer among women who have had abortions.  You’d never know this by reading the regular media, which ignores this evidence.
  • Last Saturday was the anniversary of the day in 1898 that former fetus William O. Douglas emerged from the emanations and penumbras of his mother’s right to privacy and became a person whose Constitutional rights we are bound to respect. Douglas went on to become one of our worst Black-Robed Platonic Guardian Rulers on the Supreme Court, including writing the abominable Griswold decision (with its infamous “emanations” and “penumbras” and its “right to privacy”) and joining the Roe v. Wade and Doe v.  Bolton majorities, thereby dooming millions of unborn children to un-personhood and death.

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    Reflections on the Theology of the Body

    Thursday, September 30th, 2010

    (In the last few years, Pope John Paul II’s Theology of the Body has become an important part of the Church’s efforts to educate people on marriage and sexuality.  Our marriage preparation program has been presenting this teaching to engaged couples, and the message is also making its way into the schools, religious education programs, and adult faith formation initiatives.

    The Theology of the Body is still a bit controversial in some circles, however, and we occasionally get negative feedback about it.  I recently received an email from a friend with some criticism of the Theology of the Body, in particular focusing on the approach of Christopher West and some others.  I thought it would be useful to share my (adapted) response, which follows.)

    In discussing the Theology of the Body, one has to distinguish between (a) the doctrines of the Church, (b) Pope John Paul II’s teaching, and (c) the presentations given by teachers like Christopher West and others.  It would also be helpful to see the Theology of the Body in the proper context.

    One always has to remember that the Theology of the Body is a theological explanation of the teachings of the Church, and is not a new doctrine in and of itself.  It is part of an effort by Popes John Paul and Benedict and others to propose a Christian anthropology of love that will provide a modern and accessible theological and philosophical explanation for the teachings of the Church.  You have to view the Theology of the Body in that context.

    While some popular presentations of the Theology of the Body may seem to focus exclusively on sex, the reality is that the Theology of the Body actually involves a much larger discussion of the nature of the human person and the nature of human love, all in the light of what it means to be created in the image and likeness of God.  To get a sense of this broader project, I would suggest that people read Pope John Paul’s presentation of the Theology of the Body in Part Three of Mulieris Dignitatem, and Benedict’s discussion of the nature of love in Part One of Deus Caritas Est.  An excellent book that puts it all in context is Men, Women and the Mystery of Love by Dr. Edward Sri.

    A legitimate discussion can be had about the prudence of the way that various speakers present the Theology of the Body.  But one thing to remember is that most of those who are out there doing it are trying to convey the teachings of the Church to largely un-catechized and skeptical audiences.  The undeniable fact is that the main attack on the truth right now is on sexual matters, which is why so many have fought it out on that front line.  Others may choose instead to fight it out in the area of philosophical anthropology, which is also necessary.  I am loath to second-guess the tactical decisions of soldiers and commanders in the field.

    As for fidelity to the doctrines of the Church, there can be no doubt that Pope John Paul’s teaching on this subject, and the theological framework he used, are faithful to the traditional doctrines of the Church.   There have been some criticisms of West’s presentation on this score, mainly on fairly arcane points about human freedom and concupiscence (there have also been critiques on matters of style and prudence of presentation, but those are irrelevant to this discussion).  West and others have replied to those critiques.  These arguments have not been settled one way or the other, in any definitive way.  I think it’s valuable to note, however, that several bishops have affirmed the orthodoxy of West’s approach.  For those who are interested in this kind of intramural theological debate among loyal Catholics, check out the various articles here.

    The Theology of the Body isn’t for everyone.  West’s presentation of it isn’t for everyone.  I’m sure that my presentation of it isn’t for everyone.  For that matter, even St. Augustine’s or St. Thomas Aquinas’ approach to love and sex isn’t for everyone.  As with all theological propositions, the goal is to help faith seek understanding.  If it doesn’t work for some people, then they can try another approach, so long as it leads them to the truth — to God’s will, as presented in the authentic teaching of the Church.

    The old saying is, “In essential things, unity; in doubtful things, liberty; in all things, charity.”

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    Witnesses and Candidates

    Tuesday, May 25th, 2010

    Whenever the Holy Father speaks out on the role and obligations of Catholics in the public square, his words should be attended to very, very closely.  His Holiness is deeply committed to promoting a sense of vigorous Catholic identity among the disciples of Christ, and to inspiring us to work to bring the Gospel to the world in all arenas of life.

    So, when Pope Benedict addressed the Pontifical Council for the Laity last week, his comments were definitely worth noting.  Among his remarks, he said:

    The Church concentrates particularly on educating the disciples of Christ, so that, increasingly, they will be witnesses of his presence, everywhere. It is up to the laity to show concretely in personal and family life, in social, cultural and political life, that the faith enables one to read reality in a new and profound way and to transform it; … that the fundamental principles of the Social Doctrine of the Church, such as the dignity of the human person, subsidiarity and solidarity, are very timely and of value for the promotion of new ways of development at the service of every man and of all men.

    It is of the competence of the faithful also to participate actively in political life, in a way that is always consistent with the teachings of the Church… Christians do not seek political or cultural hegemony, but, wherever they are committed, they are moved by the certainty that Christ is the cornerstone of every human construction.

    This obligation is uniquely that of the Christian laity — to bring the teachings of the Church into the public arena so that the world may be transformed in light of the Gospel.  All too often, Catholics compartmentalize our lives, and put our faith on the shelf when we step into “politics”.  But this is not consistent with authentic discipleship.  When people look at us, even when we are in the public square, there should be no doubt that Christ is indeed the cornerstone of our lives and our political positions.

    Of course, this is not easy.  the world is deeply hostile to the Gospel, and the temptations are ever-present to compromise, compartmentalize, and marginalize our faith.  The Holy Father is all too aware of this:

    The times we are living in place us before great and complex problems, and the social question has become, at the same time, an anthropological question… The spread of a confused cultural relativism and of utilitarian and hedonist individualism weakens democracy and fosters the dominance of the strong powers. A genuine political wisdom must be recovered and reinvigorated… A real “revolution of love” is necessary.

    And so, it is all the more upsetting when we see the sad sight of ostensibly Catholic public officials who are deeply immersed in the cultural relativism and individualism of which the Holy Father speaks.  It is all too common for politicians who were baptized as Catholics and raised in Catholic families to take positions that are thoroughly at odds with the teachings of the Church — for instance, the fundamental obligation to respect the dignity of every human person, and to respect and defend authentic marriage.

    We now are faced with the sad spectacle of Andrew Cuomo, who is running for Governor of the State of New York and who was baptized a Catholic, yet is completely committed to the regime of legalized abortion, who is an ardent supporter of same-sex “marriage”.

    The meeting to which the Holy Father delivered these remarks was entitled, “Witnesses of Christ in the Political Community”.  He was calling all Catholics to be witnesses, to bring the teachings of the Church to bear on the difficult problems of our age.

    Sadly, all too many men decide to be candidates, and not witnesses.

    Posted in Catholic Identity, Catholic Public Officials, Catholic Teaching, Discipleship | 1 Comment »

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