The Truly Catholic Vision of Religious Freedom

Today's post from Bondings 2.0, On the USCCB's Fifth (And Hopefully Final) "Fortnight For Freedom", prompted me to re-read Dignitatis Humanae [DH], the Second Vatican Council's Declaration on Religious Freedom. After all, if the bishops or others think that religious liberty and the free exercise of religion are under attack in the US, one would think we should be looking to this important document for guidance.

DH clearly and strongly promotes the rights of individuals and social groups "… to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits."

The bishops' concern that religious persons and institutions might be forced by the government to act in a way that is coercive and violates their "own beliefs" clearly finds some support here. However, that nasty 3-word phrase at the end puts a different slant on things: "within due limits." Several times DH references the "just order of society" and the "due limits" on one's religious freedom. Perhaps the clearest statement is in Article 7, which begins:

"The right to religious freedom is exercised in human society: hence its exercise is subject to certain regulatory norms. In the use of all freedoms the moral principle of personal and social responsibility is to be observed. In the exercise of their rights, individual men [sic] and social groups are bound by the moral law to have respect both for the rights of others and for their own duties toward others and for the common welfare of all. Men are to deal with their fellows in justice and civility."

While the bishops and other "religious freedom" advocates look with limited vision to the US Constitution, they seem to have forgotten the teachings of their own Tradition. DH reminds us of the "due limits" and "regulatory norms" which a just and civil society must enact to ensure the "rights of others" are respected. The bishops' original concern related to healthcare, though quickly was extended to the area of LGBT rights. The US Supreme Court has decided to hear a case from Colorado about the refusal by the owner of Masterpiece Cakeshop, Jack Phillips, to bake a wedding cake for a same-sex couple. Phillips cited his disapproval of same-sex marriage, which he claims to be rooted in his Christian faith, as the reason.

From a Catholic teaching perspective, it'd be quite a stretch to say that the baking of a wedding cake rises to the level of a "religious act" worthy of protection. If it did, then where would it end? In theory, no end would be in sight. After all, any religious person who takes faith seriously would try to express his/her religious values in all aspect of life, right? If that's true, what's to stop said religious person from hiding behind such "religious freedom protections" for any and all acts in which he engages?

As the bishops of Vatican II rightly recognized, civil society has the obligation to impose due limits and appropriate regulatory norms on the exercise of religious freedom. Such limits and norms must respect the rights of ALL citizens. As we celebrate today 241 years of independence from political tyranny, may we be always strive to be free from tyranny of all stripes, even when wrapped in red, white and blue.

 

Evidence, not Opinion: What the bishops should embrace about homosexuality

I spent this past week at a conference in San Francisco on ADHD, the annual conference of the non-profit organization where I work. The closing plenary was by a renowned neurologist, Dr. Martha Denckla from Baltimore’s Kennedy-Krieger Institute. Dr. Denckla is a true scientist, relying on the facts and what empirical data show in drawing her research conclusions.

During the Q & A after her presentation she was asked by one attendee, “What’s your opinion of [some named product making claims about alleviating ADHD symptoms]?” Without missing a beat, Dr. Denckla replied, “I prefer not to have opinions. I prefer evidence over opinions.”

Russian icon from the collection at Hillwood Museum.

Such wisdom would serve well current Church leaders who continue to bury their heads in the sand, choosing to remain blind to the incontrovertible evidence about what it means to be gay. As the US Catholic Bishops have their fall meeting in Baltimore this week and discuss (as no doubt they will) what to do in response to last week’s election, the wisdom of those words deserves repeating. The bishops (both in the US and around the world, including Rome) would do well to take a dose of humility for a change and simply listen. They should listen to the evidence of the lives of LGBT people, their families and friends, as demonstrated in the favorable votes in four states on same-sex marriage. They should put aside their opinions, based as they are on outdated and incorrect understandings of human sexuality, and they should listen to the evidence that tells us that:

  • being gay is a given, not a choice;
  • being gay for a gay person is just as ‘natural’ as being straight is for a straight person;
  • the struggle for LGBT rights — including the right to marry the person you love — is about gay people and in no way diminishes the marriages of straight people.

As the US and worldwide bishops continue to look away from the clear evidence of research and most especially the evidence of the lived experience of God’s LGBT children, they run the risk of being guilty of remaining in what moral theology calls “vincible ignorance.”  Unlike “invincible ignorance” which cannot be overcome due to one’s own efforts, vincible ignorance is that lack of knowledge for which one is morally responsible. As shepherds of God’s People, bishops have an obligation to know the people they are called to serve.

They have an obligation to listen to the stories of gay men and women who live lives of deep Christian faith and who live in faithful, committed relationships.  They need to listen to the stories of parents whose gay children have suffered bullying and abuse at the hands of others inspired, in part, by the hateful language of “disordered” and “unnatural.”  Perhaps especially they need to listen to the stories of their own lives (many bishops, no doubt, are gay themselves) as well as the stories of their family members and friends.

The lived experience of God’s People is not only a legitimate source of insight into clarifying and articulating anew the Christian message in every age; it is a required source of such insight. If we really believe that God is actively involved in the lives of His People, then it is the evidence of God’s action in human lives that deserves recognition, respect, and support.

Always Our Children — 15 Years Ago Today

Fifteen years ago today the Catholic Bishops of the United States had one of their brighter moments in recent history.  On September 10, 1997, the National Conference of Catholic Bishops (now the United States Conference of Catholic Bishops, USCCB) published Always Our Children, A Pastoral Message to Parents of Homosexual Children and Suggestions for Pastoral Ministers (and available from the USCCB bookstore here).

As the title indicates, this document was addressed not to gays and lesbians directly, but rather to the parents of “homosexual children” and to pastoral ministers.  Nonetheless, it marked a significant milestone in presenting a more positive understanding of God’s gay children, standing squarely on the side of respect for the full human dignity of gay and lesbian people. It even addressed the issue of persons living with HIV/AIDS, stating unequivocally (as the times demanded), “…we reject the idea that HIV/AIDS is a direct punishment from God.”

Sadly, the intervening years since this publication have not seen the hoped-for progress that LGBT Catholics continue to pray for.  May the recognition of this important anniversary reinvigorate our prayers that one day soon, leaders of our Church may — like the man whose ears were opened in the Gospel story from yesterday’s liturgy — be able to hear the stories of their LGBT brothers and sisters and learn from the loving and faith-filled experiences of our lives how the Living God is alive and well, doing wondrous deeds even today.

Bishops, Oaths, and Conscience

Catholic bishops joining in the Nazi salute.

Today’s Washington Post reports on a highly troubling story (Arlington Diocese parishioners question need for fidelity oath) about a rising trend in Catholic dioceses to require workers — including volunteers who teach religious education — to affirm some sort of “fidelity oath” in order to continue their work or ministry. The story ends with this:

The Rev. Ronald Nuzzi, who heads the leadership program for Catholic educators at the University of Notre Dame, said many bishops “are in a pickle.” They want Catholic institutions to be staffed by people who not only teach what the church teaches but whose “whole life will bear witness.”

Nuzzi said he keeps a photo on his desk from the 1940s that shows all the German bishops in their garb, doing the Nazi salute.

“I keep it there to remind people who say to do everything the Church says, that their wisdom has limitations, too.”

Anyone who fully understands and values the breadth and depth of Catholic Christianity must be appalled by this trend, especially when such oaths appear to be written in ways that clearly are contrary to Catholic teaching. What is more troubling, however, is the perspective expressed by some — both clergy and laity — who see no problem with such a practice.

Opposing the death penalty: “common ground” for conservative and liberal Catholics

The idea of “common ground” seems to have become a victim of the extremism all around us these days.  In the worlds of politics and religion, we hear regularly about the lack of civility, the dearth of bipartisanship, and the recalcitrant conflicts between those who have different perspectives on almost every issue.

Instead of focusing on what separates, the concept of common ground asks us to look for those areas in which we agree in order to make some progress and do some good. The fact that such common ground must be searched for in the first place means we already know, and likely know all too well, the areas in which we disagree.  It recognizes that progress on those issues of conflict may not be possible right now … but surely there is something we can do, some common ground we can find, in order to make this world a better place.

In the Catholic world where conservatives and liberals have conflicts no less strident than those on Capitol Hill, why can we not come together on the issue of our collective opposition to the death penalty as a place to start?

Recently, Pope Benedict XVI praised the advocacy efforts of some Americans from Chicago representing a group whose name needs no explanation: Illinois Coalition to Abolish the Death Penalty.

If American Catholics from cathedra to pew could find this common ground, at least two benefits could ensue. First, we might be able to help our fellow citizens see that our words about human dignity and the value of human life are words with meaning. We would put into practice what we preach when we say our faith calls us to respect the dignity and value of every person. Second, achieving a goal with someone typically seen as “the other” would surely open our eyes even more, helping us see the humanity in “the other” whom we can sometimes readily dismiss. Perhaps  we might understand more fully why they cling to what they cling, even when we cling to something different.  Common ground forces us to see one another not from a distance, but up close.

Perhaps that’s not such a bad thing to do, especially during this Advent Season when we celebrate our belief not in a distant and disinterested god, but in a God who took on the common ground of our own humanity and invites us daily to do the same.

Your thoughts? Would love to know.

Australian Gay Marriage Video

Guess I am a bit of a romantic, but I admit it … I did tear up when I saw this! How can anyone watch this video, produced by the Australian advocacy group, “GetUp! Action for Australia,” and not be moved?

To all  Catholic bishops around the world (including the Pope); all the Republican presidential candidates who have signed pledges in support of DOMA; Maggie Gallagher, Brian Brown, and other intellectually challenged supporters of NOM … how can you possibly watch this and fail to understand that support for civil (and yes, sacramental … but that’s another story) marriage will in no way harm either the marriages of heterosexuals or children?

This is about:

  1. accepting the fact that being gay is not a choice;
  2. recognizing that being gay is a natural part of the diversity with which humanity is so blessed; and
  3. deciding how to live faithfully and responsibly in light of the God-given realities of #1 # 2.

What do Straight Catholic Priests think about the new Anglican Ordinariate?

By now everyone is probably aware that the doors of the Roman Catholic Church have been opened widely to those disaffected members and the Anglican Communion who seek communion with Rome. Such disaffection usually has to do with the ordination or women and more open attitudes toward gays and lesbians in some branches of Anglicanism. Whether as individuals or even as entire parishes and communities, Rome has put in place processes and structures by which Anglicans (Episcopalians in the US) can enter the Catholic Church, often keeping in place many of the traditions and practices they bring from their Anglican heritage.

On its face, this would seem like a gracious thing to do. It was back in 1980 when Pope John Paul II granted a special “Pastoral Provision” allowing clergy from the Anglican Communion to become Catholic and continue to exercise their priestly ministry.  The difference with this new provision was (and remains) that if married, such clergy would obviously remain married — thus creating a married Catholic priesthood. At the time, I was surprised that there wasn’t more of an outcry from Catholic priests who had made the difficult choice between marriage and priesthood.  After all, the Church has always thought of both as vocations, both sacramental, and not mutually exclusive.  Though complex, the rationale of mandatory celibacy in the Roman Rite of the Catholic Church has largely been rooted in matters of order and church discipline. Yes, there have been countless attempts to spiritualize this requirement, but mandatory celibacy for non-monastic clergy in the Roman Rite has sometimes been called a discipline in search of a theology.

More recently, this open door policy has been expanded not just to individuals, but to entire Anglican parishes.  Benedict XVI’s apostolic constitution Anglicanorum Coetibus (2009) established the norms and procedures for this en masse “swimming the Tiber” to take place.

And so we come to the most recent meeting of the US Bishops held in Baltimore Nov. 14-16, 2011.  There, it was announced that the Anglican Ordinariate, as it is known, would be implemented in the US on January 1, 2012.  Washington’s Cardinal Donad Wuerl heads up the US bishops’ efforts to welcome former Anglican groups, while Bishop Kevin Vann of Fort Worth, TX takes over as the “Ecclesiastical Delegate” for the 1980 Pastoral Provision process.

So, my question is this:  What do men who were raised Catholic and who feel called both to priesthood and marriage have to say about all this? We certainly know that priests were not consulted before either of these provisions were announced, but one would expect that some priest or group of priests would at least raise to the bishops questions about the fundamental fairness of this very unequal treatment.  I can find nothing from a “policy perspective” on the website for the National Federation of Priests’ Councils, nor can I even find a website for a recently announced new Association of U.S. Catholic Priests.  So, what do straight Catholic priests think of all this? Anyone??