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”.