Tag Archives: Abortion

“What Does the Pope Say?” Part 3

Continuing on where I left off last week regarding Pope Francis’ instant classic, Evangelii Gaudium, we were considering his exhortation to meditate on the many scripture texts which speak of “the inseparable bond” between the message of salvation and loving our neighbor. In short, Francis is saying in no uncertain terms that those who have a genuine urge to connect with and help those who are in need find this sort of activity to be one of their deepest sources of satisfaction in life, and those who do not feel such an urge are unlikely to be saved –– to be numbered among God’s people to begin with. He makes a strong biblical case for this being a core element of the Christian message, the rest being details.

Papal audience, St. Peter's Square, Vatican City, Rome, Italy - 06 Nov 2013So from there the question of “What must I do to be saved?” shows up in a rather different light. When Jesus was confronted by the “rich young ruler” (Luke 18:18-27) who originally asked such a question, he instructed him to “Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” It is broadly understood that this injunction was a matter of council for this particular individual, not a precondition for salvation for all would-be believers. But how close should rich people in particular be expected to come to this exhortation in order to gain “treasure in heaven” and the status of living as one of God’s children here on earth?

When it comes to final judgment on such matters, the pope is willing to leave the ultimate determination up to God. He seems to consider this to be part of the spirit of the principle of subsidiarity. But the core issue of the faith remains prioritizing the sharing of God’s compassion ahead of all personal safety and comfort concerns. It is the details of how one goes about fulfilling this mission that are left to be settled between the believer and God. “[N]either the Pope nor the Church have a monopoly on the interpretation of social realities or the proposal of solutions to contemporary problems.” (EG 184) Yet unlike his predecessors, Francis refuses to let these matters of social responsibility be reduced to vague generalities that can readily be swept under the rug: “The Church’s teachings concerning contingent situations are subject to new and further developments and can be open to discussion, yet we cannot help but be concrete – without presuming to enter into details – lest the great social principles remain mere generalities which challenge no one. There is a need to draw practical conclusions, so that they ‘will have greater impact on the complexities of current situations’.” (EG 182)

The issue here is the message of God’s Kingdom being revealed on earth. This cannot be reduced to a matter of personal mystical experience. “Nor should our loving response to God be seen simply as an accumulation of small personal gestures to individuals in need, a kind of ‘charity à la carte’, or a series of acts aimed solely at easing our conscience. […] To the extent that [God] reigns within us, the life of society will be a setting for universal fraternity, justice, peace and dignity.” (EG 180)

“It is no longer possible to claim that religion should be restricted to the private sphere and that it exists only to prepare souls for heaven. […] Christian conversion demands reviewing especially those areas and aspects of life ‘related to the social order and the pursuit of the common good.’” (EG 182)

“Jesus’ command to his disciples: ‘You yourselves give them something to eat!’ (Mk 6:37)… means working to eliminate the structural causes of poverty and to promote the integral development of the poor, as well as small daily acts of solidarity in meeting the real needs which we encounter. The word “solidarity” is a little worn and at times poorly understood, but it refers to something more than a few sporadic acts of generosity. It presumes the creation of a new mindset which thinks in terms of community and the priority of the life of all over the appropriation of goods by a few.

“Solidarity is a spontaneous reaction by those who recognize that the social function of property and the universal destination of goods are realities which come before private property. The private ownership of goods is justified by the need to protect and increase them, so that they can better serve the common good; for this reason, solidarity must be lived as the decision to restore to the poor what belongs to them.” (EG 188-9)

This means education, access to health care, and above all employment” offering “a just wage [which] enables them to have adequate access to all the other goods which are destined for our common use.” (EG 192)

Or to put this message in concrete political terms, one can be anti-socialist or one can be a follower of Jesus, but one cannot be both! This message is so clear and direct, so simple and eloquent, that no ecclesial interpretation has the right to relativize it.” (EG 194)

Francis goes on to point out that when St. Paul speaks of avoiding “disqualification” for rewards in heaven for his efforts at spreading the gospel, in Galatians 2, the basic qualification that he holds up as the legitimizing factor for his mission (in verse 10) is that he had eagerly continued to “remember the poor.” If you don’t want to be disqualified before God then, do like Paul did and never let caring for the poor slip from your priorities.

Jesus himself grew up poor, as evidenced by the fact that when he was presented as an infant at the temple, his parents offered doves rather than a sheep. Whatever their social status then, Christians are called to identify with this same sense of poverty. “This is why I want a Church which is poor and for the poor. They have much to teach us. Not only do they share in the sensus fidei, but in their difficulties they know the suffering Christ. We need to let ourselves be evangelized by them.” (EG 198)

So to be true to the message of the Gospel, believers must continuously identify with the interests of the poor. This does not exclude participation in professions involving wealth and power, but it sets conditions on how we relate to such positions:

“Business is a vocation, and a noble vocation, provided that those engaged in it see themselves challenged by a greater meaning in life; this will enable them truly to serve the common good by striving to increase the goods of this world and to make them more accessible to all.” (EG 203)

Politics, though often denigrated, remains a lofty vocation and one of the highest forms of charity, inasmuch as it seeks the common good. […] I beg the Lord to grant us more politicians who are genuinely disturbed by the state of society, the people, the lives of the poor! It is vital that government leaders and financial leaders take heed and broaden their horizons, working to ensure that all citizens have dignified work, education and healthcare.” (EG 205)

Notice that he makes no mention here of politicians preventing pornography, homosexuality or birth control –– the favorite issues of those fighting for “morality” in the name of the Church. In fact those issues are not raised in the entire document. The repeated issues which believing academics, businessmen and politicians should be addressing, as Francis sees it, are to care for the needs of the poor, particularly in terms of ensuring that they have access to quality education and health care regardless of their economic status, and ensuring that their labor is duly compensated –– that corporations are no longer allowed to pay their employees slave wages.

Francis does somewhat apologetically maintain the traditional Catholic position on abortion, but with some significant liberal caveats attached: “Among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenseless and innocent among us. […] Yet this defense of unborn life is closely linked to the defense of each and every other human right. It involves the conviction that a human being is always sacred and inviolable, in any situation and at every stage of development. […] Precisely because this involves the internal consistency of our message about the value of the human person, the Church cannot be expected to change her position on this question. I want to be completely honest in this regard. […] On the other hand, it is also true that we have done little to adequately accompany women in very difficult situations, where abortion appears as a quick solution to their profound anguish, especially when the life developing within them is the result of rape or a situation of extreme poverty. Who can remain unmoved before such painful situations?” (EG 213-214)

This statement rather conveniently, though somewhat necessarily, skirts around the uncertainty factor regarding the presence of an eternal soul in the fetus “from the moment of conception” which John Paul II acknowledged in his anti-abortion opus Evangelium Vitae: “Even if the presence of a spiritual soul cannot be ascertained by empirical data… what is at stake is so important that, from the standpoint of moral obligation, the mere probability that a human person is involved would suffice to justify an absolutely clear prohibition of any intervention aimed at killing a human embryo. Precisely for this reason, over and above all scientific debates and those philosophical affirmations to which the Magisterium has not expressly committed itself, the Church has always taught and continues to teach that the result of human procreation, from the first moment of its existence.” (EV 60) In other words we’re not really talking about certainty regarding the existence of an eternal soul in the embryo here; we’re talking about a combination of probabilities and emphatic dogmatic traditions being maintained for their own sake. But even the most strident liberal can probably see that it would open up all sorts of counter-productive cans of worms for Francis to dig any deeper in reforming church teaching on this question. If he can continue to prioritize care for those in the sort of “profound anguish” that in extreme cases leads to abortion over further legislation to regulate abortion, that has to be seen as a positive step.

Francis’ take on scientific matters in general here is not without its problems. He doesn’t really have anything new to say about this matter, but in enthusiastically reinforcing the traditions of the past couple of generations at least he claims, “The Church has no wish to hold back the marvelous progress of science. On the contrary, she rejoices and even delights in acknowledging the enormous potential that God has given to the human mind. Whenever the sciences – rigorously focused on their specific field of inquiry – arrive at a conclusion which reason cannot refute, faith does not contradict it. Neither can believers claim that a scientific opinion which is attractive but not sufficiently verified has the same weight as a dogma of faith.” (EG 243)

In other words we have three essential categories here: absolute scientific facts, dogmas of faith and scientific opinions. Francis is saying that they must be prioritized in precisely that order: Dogmas of faith always take precedence over “scientific opinions”, but “conclusions which reason cannot refute,” also known as scientific facts, take precedence over statements of faith –– presumably even dogmas of faith. This could turn into a really messy debate if we pursue it to its logical conclusions. But given that this is an “exhortation” rather than a formal doctrinal statement, it’s probably best just to leave this as an expression of good will to keep channels of communication open between the Catholic Church and the “scientific community” –– an effort to keep ideologies from blocking the path to “authentic, serene and productive dialogue.” (ibid.)

In addition to dialogue with science as such, Francis also takes the time to promote dialogue with Protestants, Orthodox Church members, Jews, Muslims and agnostic seekers in particular. He stresses that other churches, Muslims and Jews really do worship the same God that Catholics do, and agnostics are often sincerely searching for the sort of spiritual truth that comes from the God of the monotheistic faiths. The point is for “believers and non-believers to engage in dialogue about fundamental issues of ethics, art and science, and about the search for transcendence.” If there wasn’t enough here to make fundamentalists’ heads explode already, that should certainly do it.

But Francis is also acknowledging the need for reconciliation with those theoretically within his own camp –– those claiming to do “God’s work” through various forms of right-wing political action. To them he says, “If anyone feels offended by my words, I would respond that I speak them with affection and with the best of intentions, quite apart from any personal interest or political ideology. My words are not those of a foe or an opponent. I am interested only in helping those who are in thrall to an individualistic, indifferent and self-centred mentality to be freed from those unworthy chains and to attain a way of living and thinking which is more humane, noble and fruitful, and which will bring dignity to their presence on this earth.” (EG 208)

What a wonderfully eloquent way of saying, “as your friend I’m trying to help you overcome your current problem of being a complete waste of space on this planet”! Let’s hope they are able to receive this message entirely in the spirit in which it was written.

Francis closes this epistle with a reverent tribute to Jesus’ mother, tying her persona quite directly into his central message: “Contemplating Mary, we realize that she who praised God for ‘bringing down the mighty from their thrones’ and ‘sending the rich away empty’ (Lk 1:52-53) is also the one who brings a homely warmth to our pursuit of justice.” (EG 288)

I must confess though, my “low church” up-bringing has not provided me with this sort of appreciation for the liturgy of the sacred feminine. I don’t reject this form of spirituality; I just don’t strongly identify with this particular appeal. So I’ll close here with a quote from part 274 that all of the “others” which the pope hopes to build a dialogue with could agree on:

We achieve fulfillment when we break down walls and our heart is filled with faces and names!”

May each of you find your hearts so filled this holiday season!

 

 

 

 

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95 Theses for Evangelical Churches of the 21st Century

Thinking about the meaning of Halloween, there is the playfully superstitious side of things, and then there is the historical factor: It was on this day, in 1517, that a particular German monk got terminally ticked off with the corruption he saw within the institutional church, and thus perhaps inadvertently started the Protestant Reformation. Luther has a mixed record historically as a moral and spiritual leader. The one thing that he can be given unqualified credit for, however, is seeing corruption and having the courage to speak out.

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Though my own moral record is far from spotless, and some might anathematize me on this basis, I too see some major problems and disgusting forms of corruption in the church of my age –– in the evangelical Protestant tradition in which I was raised in particular. So in honor of Luther’s historical courage, I will hereby follow his historic example on this day. I claim no great originality in doing so, and for me this requires nowhere near the same level of courage as it did for Luther, but I believe challenging others to consider the essential message of Jesus and the Gospel is as worthy a way to celebrate this Holiday as any this year.

So think of this site as my cathedral door: Out of love for the truth and the desire to bring it to light, the following propositions will be discussed here under the supervision of yours truly. Those who are unable to debate orally with us may do so by letter.

In the name of our Lord, Jesus Christ, Amen.

  1. The essence of Christian life and identity is not to be determined by whom we hate, but how we love.
  2. Our Lord defined the essence of the law he came to fulfill as being to love God completely and to unreservedly love our neighbor (the Twin Commandment of Love).
  3. Our Lord also made it clear that our neighbor is not to be designated in ethnic, geographical or religious terms.
  4. As “a friend of publicans and sinners,” Jesus had a further reputation for not basing a person’s worthiness of love on sexual purity or social respectability.
  5. Those who construe the Gospel to be primarily a message of ethnic, cultural or moralistic control and border-setting thus miss its most fundamental point.
  6. Loving God with one’s whole being is not demonstrated by outstanding morality so much as by moral humility.
  7. Moral humility is demonstrated through a recognition of the gap in moral worthiness between each of us and God as being infinitely greater than that between the best of humans and the worst of humans.
  8. To love God with all one’s being is therefor to see no other person as being personally repulsive to us. This is the high standard to which Christians are called to strive towards attaining.
  9. Sexual sin as a preoccupation of the church is entirely alien to the message of Jesus.
  10. As Jesus stated that “the Sabbath was made for man, not man for the Sabbath,” this same principle should be applied to all aspects of Christian moral teaching.
  11. Jesus did not reject the Mosaic Law –– which prohibited all forms of sexual expression that could not lead to legitimate procreation (prostitution, adultery, masturbation, homosexuality, intercourse during menstruation, etc.) –– but he rather expanded it to include prohibiting any form of sexual objectification of women: “I tell you anyone who looks at a woman lustfully…”
  12. By expanding on the essence of the Mosaic Law, Jesus demonstrated to his hearers that preaching moralistic sexual restraint was a lost cause, because none could honestly claim to live up to an ideal of having no forbidden desires.
  13. Beyond demonstrating the need for moral humility, Jesus’ teachings on sexuality emphasize the importance of not using other people as disposable means of physical or material gratification.
  14. While heterosexual monogamy is strongly recommendable as a means of naturally enabling procreation and socialization of children born as the result of such a union, this is not an exclusively sanctioned norm within the Bible.
  15. The ideal of lifelong committed romantic love between a man and a woman is worth aspiring to and socially supporting as a norm for child raising (in other words it should be the norm for a child to be raised by his/her own biological parents, who remain partners, at least in that task, whenever possible), but should not be used as a basis for punishing those who are unable to conform to such a standard.
  16. Seeking to control a person’s entire life by seeking to control her or his sexuality does not conform to the essence of the message of Jesus.
  17. Early and medieval church teaching on sexuality was based on the premise that the basic form or soul of the child was contained entirely within the father’s sperm. Genetic research has since proven this to be untrue.
  18. Knowing now that the “pattern” for the infant is established at the moment of conception rather than at the moment of ejaculation does not provide us with any greater certainty than the medieval church had as to when the embryo or fetus obtains an “eternal soul”.
  19. The absence of any absolutely definitive transition points within the course of pregnancy from “non-ensouled” to “ensouled” does not prove that a soul must be present from the moment of conception.
  20. In pouring a drink into a glass there are no definitive transition points between the wetting of the bottom of the glass and an acceptably full portion having been rendered. Yet at some undetermined point before the liquid stops flowing into the glass we could already say, “The drink has now been poured.” This does not prove that the drink was already poured when the bottom of the glass first became wet.
  21. While the moral uncertainty regarding when a fetus should be given human rights should give pause to those contemplating abortion, our Christian duty to love our neighbors should be particularly focused on loving those who already draw breath (the original basis for the idea of a soul in Genesis 2:7).
  22. There is a special absurdity to the political action of those who work harder to protect fetuses than to protect children suffering from malnutrition and inadequate medical attention.
  23. This absurdity is quite apparently related to the desire to have greater control over the perspective mother’s sexuality as a goal unto itself.
  24. All women and all men are worthy of being loved and cared about as having precious souls. Respect for this principle must be the basis for all Christian ethics, especially sexual ethics.
  25. The priority of sexual ethics, beyond providing the strongest possibilities we can for children to be adequately raised by their biological parents, should be to discourage or prevent people from using others as disposable means of sensual gratification.
  26. Under no circumstances should it be socially acceptable to use the bodies of those who are unwilling, or unable to express willingness, for sexual gratification (the most basic definition of rape). This moral standard goes beyond those given in sacred texts, but it should nevertheless remain as a binding principle for all believing Christians.
  27. For the good of all children raised in our societies, both men and women should be respected and treated with dignity both as workers outside of the home and as nurturers within the home. Neither sex’s dignity nor value should be belittled or denied in either context.
  28. Provisions for the care of fatherless children should be of far greater concern to Christians than the matter of how they became fatherless to begin with.
  29. Especially in the all too common situation where a child cannot be raised by his/her biological parents, one’s value as a nurturer should not be determined on the basis of one’s sexuality, or lack thereof.
  30. To prevent fatherlessness happening to children in our societies, our first step should be to ensure that poor workers are not placed in the hopeless position of not being able to safely and adequately provide for their children no matter how hard they work.
  31. Promoting regional economic growth at the expense of just treatment of laborers does infinitely more damage to family stability than uncontrolled sexual immorality does.
  32. Thus, rather than focusing on condemning the behavior of those whose sexuality is outside of ecclesiastical control, to be faithful to the message of Jesus churches should be condemning those who fail to pay their workers a livable wage, or who support businesses which do so.
  33. When the apostle said not to “love the world” he was speaking of not accepting moral compromises for purposes of social or economic advancement. In that respect his exhortation remains more relevant than ever.
  34. Nowhere in Jesus’ teachings is the pursuit of wealth idealized or justified, particularly when it is obtained at the expense of meeting the basic needs of the poor.
  35. To the extent that Jesus’ followers were participants in systems of government, he instructed them to make justice for the poor the priority of their work.
  36. Thus any participation in government which provides dishonest advantages to the rich and refuses to tax the rich adequately to meet the basic needs of the poor is a direct violation of Jesus’ teachings on civil matters.
  37. Christian humility is not about accepting a condition of de facto slavery for yourself and your peers, but about rejecting the ambition of rising to the position of slave master yourself someday.
  38. The additional rewards given to those who are most fortunate and who work the hardest in our societies must not extend beyond the point at which those attaining the higher status cease to recognize their shared human condition with those who have the least.
  39. This may require laws which prevent the sort of extreme income disparity which we have today.
  40. It is not “playing God” to develop technologies that prevent people from suffering and dying.
  41. It is “playing God” to insist that only those who obey our commands can have access to means of preventing suffering and early death for themselves and their children.
  42. Like rape, enslaving others and slave trading are practices not directly forbidden in the scriptures, but which Christians must recognize as violating the basic underlying principles of Jesus’ teachings.
  43. Limiting the amount of stress placed on those who earn their living by manual or semi-skilled labor, and restricting the number of hours of labor required of them to earn enough to meet the laborer’s and his/her family’s basic needs, is part of the meaning of preventing slavery.
  44. Means of keeping oneself and one’s family alive, which are not in short supply within the society, should be considered as basic rights for all, especially if we consider the lives of others as sacred on account of their being formed in the image of God.
  45. This maintenance of life for all members of society should include access to nutritious food and to regular maintenance health care, not only emergency services.
  46. Restricting access to means of maintaining life out of greed to obtain higher profits through the sale of such means effectively amounts to murder, and it is a disgrace for Christians to condone such practices.
  47. Preventing theft and the spread of contagious diseases were considered valid grounds for border protection in biblical times; preventing an influx of cheap labor was not.
  48. Allowing the price of labor to be set strictly according to principles of supply and demand, without considering the importance of the laborer as a fellow human being who is entitled to certain rights as such, is a gross violation of the Twin Commandment of Love.
  49. Though the commandment not to kill (generally considered the sixth) has been traditionally granted certain exceptions, a generalized fear of the other person’s skin color or ethnic origin is not an acceptable excuse for killing him.
  50. Having a right to keep oneself equipped to kill those one considers to be a threat to one’s lifestyle (which Americans refer to as the Second Amendment) is not a principle of Christian teaching; quite the opposite.
  51. As we advance technologies beyond what the apostles, prophets and church fathers could have imagined, we are responsible to find ways of regulating these technologies so that neither their intended nor their unintended consequences harm people in ways that are contrary to the spirit of the teachings of the Gospel.
  52. Technology which serves to enslave people by restricting their access to necessities of life if they do not pay tribute to given authorities must therefore not be permitted.
  53. The process of justifying genocides, mass enslavement, monopolization of vital natural resources, and destruction of living environments in the name of promoting Christianity or “Christian nations” has been a historical disgrace to our faith, and is something which all true believers must fight against in the current generation.
  54. For Christians to offer collective restitution to (the descendants of) those who have been exploited and abused in the name of our faith is “fruit worthy of repentance.”
  55. For Christians to assist the Jews and the people of Israel in establishing a secure life for themselves can be seen as an act of making just restitution.
  56. Supporting the state of Israel should not, however, be seen as a means of bringing about Christ’s Second Coming.
  57. It is not Christians’ moral responsibility to try to bring about what they see as future predictions made in the Bible.
  58. This is particularly true regarding their expectations of the end of the world and a final climactic battle for all of humanity over the Middle East.
  59. Furthermore, in strictly genetic terms there is no reason to believe that contemporary Israelites are any more the “seed of Abraham” than the Palestinians, the Jordanians or any of the other traditional peoples of that land.
  60. Abraham was said to be a pretty potent guy in his old age, and over the millennia all of these populations have become genetically mixed to a considerable extent.
  61. Supporting the abuse of and ignoring the basic human rights of those being pushed aside by the on-going expansion of the state of Israel falls well outside of Christians’ moral duty as believers.
  62. History is littered with movements initiated by crazy people who started various sorts of fights or projects believing that Jesus would come and finish them for them. He didn’t.
  63. Reading the book of Revelation as “a future history lesson for our times” is one of the worst forms of hermeneutical abuse that the scriptures have ever been put to.
  64. Recognizing the abuse that the Roman emperors heaped on the early church, and the hopes that this persecuted church held to in order to endure such persecution, should be the starting point for the study of biblical eschatology.
  65. Preventing ourselves from becoming complicit in the same sort of abuses that the Roman Empire heaped on the early church should be our first moral and political priority when looking at apocalyptic literature.
  66. Believing in the return of Jesus does not justify failures to act responsibly in terms of preserving the life and blessings God has given us.
  67. Claiming that one particular political leader or another is “The Anti-Christ” based on speculation regarding “coded messages in the Bible” and hype generated by lying hate-mongers does a gross disservice to the Gospel.
  68. This is especially the case when the political leader in question is a professing Christian, working sincerely to promote a culture of respect for the Christian principle of loving one’s neighbor.
  69. The sincerity of a person’s faith, or lack thereof, cannot be determined by artificially assigning numerical values to the letters in his name.
  70. Nor can the sincerity of a person’s faith be judged by the religious background of either of his parents.
  71. Nor can the sincerity of a person’s faith be judged on the basis of what abstract categories of people he refuses to hate.
  72. The ultimate test of a person’s faith must be left up to God, the only true judge.
  73. The provisional, earthly understanding of who is a sincere believer and who is a hypocrite should be based on “the fruits of the spirit”, the first of which is a manifestation of love based on God’s compassion for all mankind.
  74. Pluralistic representative democracy, with universal suffrage regardless of sex, religion or status within the social hierarchy, is a relatively new form of government, not anticipated in the writings of the Bible or any other religious text more than 500 years old.
  75. Rather than taking this new democratic condition as a threat, believing Christians should be embracing this structure as an opportunity to return to the roots of their faith.
  76. One of the primary differences between Christianity and the related monotheistic religions of Judaism and Islam is that Christianity has no built-in norm of its believers being in political control of the societies in which they live.
  77. Having a secure position within society without being connected with the authority structures of the empire was the primary political goal of the writers of the New Testament.
  78. Traditions of interaction between empires officially sanctioned by the church and churches officially sanctioned by the empire are the basis of much of modern Western culture, but this is has been based very loosely on the teachings of Jesus, if at all.
  79. It is the acceptance of, and accommodation to, the political power of the Roman Empire (and subsequent empires) which the book of Revelation was warning the church against.
  80. Lust for political power, in this sense, represents the greatest threat to the original essence of Christianity. (Luther himself was too close to the medieval tradition to see this.)
  81. Thus the current international norm of secular, pluralistic democracy, not based on any official connection between religious and political powers, pioneered in the modern era by the United States, while breaking with long established European tradition, is in many ways idea for enabling Christianity to break free of these chains.
  82. Thus rather than fighting against the secularization of the state and the social diversity this allows for, Christians should be embracing this opportunity to draw closer to the roots of their faith.
  83. Efforts by Christian groups to reserve the right to sanction the legitimacy of governments and to be sanctioned as legitimate by governments run counter to this purpose.
  84. To say that Christian ethical standards take precedence over national laws is only true in those cases where the laws in question are intended to prevent us from loving our neighbors as ourselves.
  85. As a fundamental aspect of the Twin Commandment, the rejection of slavery and the maintenance of functional democracies, all young people should be given an education adequate for enabling independent thought and active participation in the processes of government.
  86. As a matter of ensuring the freedom of all, such education must be publicly provided, without disadvantage to the poor in terms of enabling independent thought and active participation.
  87. As a function of enabling the maintenance of pluralistic democratic societies (as the most promising environment in which Christians can strive to follow the teachings of Jesus), schools should not be used as means of reinforcing our identity in faith.
  88. As a matter of instilling the broadest sense of neighbor-hood possible, so as to optimally equip young people to fulfill Jesus’ command to love our neighbor, schools should not become segregated on the basis of religion, class, gender or perceived race.
  89. The failure of Christians to pursue these goals within their school systems, particularly in the United States, has been a disgrace to the cause of promoting the Gospel.
  90. Jesus’ greatest moral outrage was over the dishonest use of religious observances as a source of material gain, reflected especially in his cleansing of the temple.
  91. The acquisition of wealth and political power for their own sake, using the “Christian brand” as a means in the process, is the most painful on-going example of everything Jesus rejected in his teaching.
  92. “Mega-churches” can have moral legitimacy only in so far as they use their acquired wealth and power to meet the needs of those Jesus referred to as “the least of these brothers and sisters of mine.”
  93. If the leaders of the “Tea Party” and other organizations of the “Religious Right” were truly interested in following the teachings of Jesus they would start by ceasing to work to free the rich of the burden of helping to care for the poor.
  94. We must remember that, not being gods ourselves, the only moral requirements we are justified in placing on those who do not share our faith are those needed to protect the innocent from suffering within this (mutually acknowledged) lifetime.
  95. We must remember that the only evidence we have to offer to non-believers of the legitimacy of our faith is the extent to which it enables us to be compassionate to those outside of our own tribes.

I’m perfectly willing to change my mind on any of these… as long as someone can provide me with good reason why I should. But like my man Marty says,

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On the Abortion Question

I must confess that I’ve become a regular follower of the new television series, ”The Newsroom”, and I was particularly touched by one aspect of episode 6 that was on here a couple weeks ago. In it a gay black man, working as a teacher, was coming out in support of a candidate who didn’t believe gay men should be allowed to work as teachers. His reason for supporting this candidate was that he believed that the most important political issue that he could possibly confront was abortion, and this anti-gay candidate happened to be, in his opinion, the best possible candidate to advance the agenda he saw as a priority. The anchorman, “Will” had a crisis of conscience after the fact for harassing this fellow about the seeming contradictions in his politics: supporting a candidate who wouldn’t respect him as a person because of his sexuality. To this the fellow replied, quite heatedly but eloquently, that he didn’t need any liberals to stand up for him, and that he refused to let anyone define his politics for him based on his race, his sexuality or anything else. He could choose for himself what he will stand for, and what he chose to stand for was to fight against abortion.

I in fact know many people from the US for whom abortion is THE political question, most commonly on the basis of a perception that this is the only possible “Christian” position on the subject. Most of them go on from there to look for ideological and religious justifications to agree with other aspects of their favorite candidates’ positions, provided that these candidates are sufficiently dogmatic in their opposition to abortion.  I respect the moral character of these old friends of mine to stand up for a cause that they believe in and to make that a political priority even, but I don’t like what it does to their integrity when they find themselves drawn into supporting other positions which would seem to be fundamentally opposed to their basic identity in the process. But then again, I want to try to limit myself in terms of my rights to define what their basic identities are –– politically, socially, spiritually or in any other sense.

For many people abortion is a major emotional issue because the whole idea of babies tugs pretty hard at the heartstrings of pretty much all human beings. Toss around magnified images of second trimester fetuses which look even more baby-like than newborn babies themselves and we’re talking maximum emotional stimulation for women in particular. Telling someone thus stimulated that the subject causing this reaction in them is not actually a person is a fool’s errand at best. Toss in a few verses from the Psalms about God shaping us in the womb and you have a perfect emotional storm.

When I was still in Bible college in Massachusetts in the early 80s I was assigned this sort of suicide mission. It was an English class that I would have been exempted from, were it not for the fact that I naturally write rather slowly; thus I didn’t get enough of the essay questions on the proficiency exam done to get the points needed for exemption, but that’s rather beside the point. Suffice to say the basic course material was hardly challenging for me. The areas in which the course required effort was in speeding up my writing and keeping myself out of trouble regarding my attitude.

In any case, part of the course was oral and written debating skills –– areas in which I was already supremely over-confident at that point. Those who were less confident in the matter picked out propositions that they were quite confident they could defend, regardless of their limited rhetorical skills. Others were randomly assigned to argue against the propositions they came up with.  Most of these were things that someone could present a counter argument on without being branded as a heretic: like whether “speaking in tongues” was the definitive evidence of “being filled with the Spirit,” or whether complete abstinence from alcohol should be a moral requirement for all Christian believers.  All well and good until this one sweet and sensitive young lady stated that she was going to argue for the proposition, “All abortion is premeditated murder.” Guess who was assigned to be the opponent on that one.

Needless to say, I chose to lose that debate on purpose, with the potentially lower grade being far less of a risk than being labeled as the campus abortion advocate.

I still don’t feel particularly comfortable defending the whole idea of abortion. Sometimes this still puts me in a rather awkward position. Next month I’ll once again be coming to the part of the ninth grade religious education curriculum where I will have to conduct classroom discussions about the morality of abortion, and in over a decade of teaching this subject I have never been able to do so without feeling rather stressed over it. My basic approach has evolved into a method of introducing the subject by saying that there are four forms of ending human life that are legally permitted in various parts of the western world. In alphabetical order those would be abortion, capital punishment, euthanasia and warfare.  All of these are morally problematic, but for various reasons some people find some of them more morally acceptable than others. I then take an in-class survey of which of these the ninth graders themselves find to be the most and least immoral. Almost without exception the vast majority within each such class finds warfare to be the most immoral and abortion to be the least immoral of these four ways of taking human life. From there I attempt to Socraticly question why they have chosen as they have, and if possible I try to organize a more formal panel debate over some of the issues raised, but rarely are there any students here (in Finland) who wish to take a public stand against abortion in such a context. I’m generally left in the position of stating a few distinct facts about the matter:

  • Whatever else can be said about abortion, it is a physically and emotionally traumatic experience for the girl in question, and I would seriously hope that none of the young ladies before me there would ever have to go through such an experience.
  • The risks inherent in sex should be taken seriously, and even if one does not believe in the traditional morality of only having sex after marriage it is important to be very careful, very selective and not at all in a hurry about finding sex partners.
  • If they are not able to talk frankly and honestly with a potential partner about all aspects of sex, including birth control, intercourse should be quite out of the question, and there should never be an attitude of, “well, if you get pregnant there’s always abortion.”
  • All that being said, in my experience it is more than likely each of these kids, prior to graduating high school, will have had a classmate or two who has had an abortion, though it would be unlikely that they would actually find out about it. Hopefully if they do find out about such matters they will be able to treat the girl in question with an appropriate level of tact, respect and if necessary, personal support.

I’m not legally or morally in a position to say much more than that. They have classes in health education which cover the physical side of things more thoroughly. Beyond that I believe that any attempt on my part to give heavy sermons on sexual abstinence would not only be hypocritical at this point in my life, but also rather counter-productive. And any attempts to further shock or traumatize them regarding the process of abortion itself could justifiably get me fired. So I leave it at that, hoping that if any of the students are in dire need of someone to talk to about such matters I am one of the people that they can trust. Fortunately very few have turned to me in that capacity over the years.

As to the moral arguments concerning abortion itself –– the arguments I intentionally chose to lose some 30 years ago –– there is very little worth my repeating here. The essential question remains, at what point along the way from sexual release to fertilized human ovum to embryo to fetus to healthy newborn baby, does “the soul” –– a fully functional expression of individualized human life, worthy of our protection and respect due to its own inherent value –– come into play? There is no obvious biblical teaching to clarify this matter, nor is there any clear medical consensus on the subject that I am aware of. Thus more often than not it comes down to a set of emotionally held dogmas that cannot be logically proven to be wrong and thus they are held to be foundational truths.

Over the centuries science has narrowed down the debate somewhat. During the Old Testament period it was somewhat axiomatic to say that knowing what happens in the womb as the baby takes shape in there is just one of those things that, like weather patterns, is beyond human understanding (Eccl. 11:5). All that could be said for sure was that once a man shot his seed into the woman there was potential for something miraculous to start happening in there, which in the best (or worst) case could result in a baby. When along the way this thing inside the mother became “a living soul” remained controversial.  Some took Genesis 2:7 to mean that it was only in the process of actually breathing that a person becomes a living being. Some took Exodus 21:22-23 to mean that causing a miscarriage is the equivalent of manslaughter, and justifiably subject to brutal retribution, thereby indicating that the fetus is already a living being before it starts breathing at least.

The first “scientific” approach to the subject that the Church took seriously was that of Aristotle. St. Thomas Aquinas repeatedly quotes from Aristotle’s “On the Generation of Animals” in his Summa Theologica, accepting the basic idea that in distinguishing between “form” and “substance,” the baby’s form is determined by what the father shoots in, whereas the substance of the baby comes from what the mother contributes during the course of the pregnancy. As Aristotle put it, “While the body is from the female, it is the soul that is from the male, for the soul is the reality of a particular body.” This also provided a handy explanation for the Christological problem of how Jesus could be entirely divine and entirely human: his form/pattern/soul was perpetually being given by God, whereas his physical substance was contributed entirely by Mary. In fact it’s really rather difficult to make sense of the “eternally begotten” bit in the Nicene Creed outside of this paradigm.

But part of the implication of this teaching is that, as the Monty Python boys put it, “Every Sperm is Sacred.” The soul would already exist within the seed that the potential father ejaculates, and thus it is forbidden to masturbate, or practice oral sex, or (male) homosexual acts of any sort, or bestiality, or condom use, or even early withdraw; because all of these things would place the souls already present in the semen in someplace other than the sacred receptacle it was intended for.  From there it was up to God to decide which of these souls he would provide bodies for.

The scientific basis for this traditional moral perspective was actually debunked by a monk, Gregor Mendel, less than 150 years ago. The idea that we each get 23 chromosomes from our moms and 23 from our dads, and the unique combination of those determines our forms (which was actually discovered less than 100 years ago) definitively proved Aristotle’s theory of where the soul comes from to be wrong. But at that point in history the church was so busy fighting against the Darwinist perspective that it hardly noticed the far deeper heretical implications of this monk’s discoveries.  One can only imagine what Mendel would have had to endure had he tried to publish his findings 300 years earlier.

So the science of genetics has fundamentally changed the church’s understanding of where the pattern for individual humans comes from, but what it hasn’t done is provide a basis determining whether the sin of abortion is closer to the sin of masturbation or the sin of murder in terms of the old understanding.  If we think of the “soul” in the terms in which it is used to translate Aristotle’s ideas, it takes shape whenever there is a pattern established according to which a new human being could be formed. The medieval understanding was that these souls existed at the moment of ejaculation, and they were thus unanimous in the understanding that most of those patterns would never be realized, and it was sort of up to God which ones got all the way to breathing “the breath of life”. The guilt associated with preventing an actual human life from being realized based on that pattern was variable, depending on how close it actually got.

We now recognize that those patterns take shape at the moment of conception, and that in the long trip from potential human being to actual human being conception is a more monumental step along the way than the actual first breath, in that it is at the moment of conception (rather than ejaculation) when the pattern becomes fully formed, but it is unclear whether either marks the definitive transition point from potential to actual. A more realistic transition point would be the point at which pre-natal consciousness has taken shape, but even that is somewhat problematic, both in terms of diagnostics and in terms of establishing a philosophically consistent standard on the matter.

But what all of this comes back to is a question of what we mean when we talk about the intrinsic value of human life.  Are we saying that all humans are incredible treasures, and we should thus try to fill the world with as many of them as possible? Are we saying that intelligence as such is the highest value that evolution has produced, and the thing most worth saving and defending in the universe, in particular in the form in which it occurs within our own species (implying that the more intelligent one is, the more entitled one should be to survive)? Are we saying that there are certain things in terms of personal flourishing for each of us as humans that require contact with other humans, and we must thus consider (all of) them to be instrumentally important? Are we just saying that the moral tenants of empathy and reciprocity should be applicable first and foremost within our own species? Or are we saying that there is some other “spark of the divine” within every actual living, breathing human being that deserves to be protected purely on the basis of religious dogmas with no other explanation necessary?  All of these positions have their champions even today; all of them have their problems in terms of fully consistent application.

All that uncertainty being on the table, I still believe that every actual human life has its own value, which can’t be applied to lives that might have been under other circumstances. I believe that, if anything, our moral responsibility at this point in history is to limit the number of children we bring into the world, not to maximize our reproductive potential. So when it comes to miscarriages I believe that they are tragic events for those who experience them, but not an indication of sinfulness or moral failure. I don’t believe that married ladies in their 40s who allow themselves to get pregnant in spite of the high risk of miscarriage at their age are guilty of reckless manslaughter when such miscarriages happen. Thus I don’t believe that fetuses and babies actually belong in the same category with each other as moral objects. And on that basis I don’t believe that the suffering of fetuses being aborted, or the loss of those potential contributors to our societies, really belong in the same category with the tragedy of actual children dying every few seconds from malnutrition and preventable diseases. Thus to me abortion is not the political issue.

If it is the issue for you I would hope that you first seriously consider why it bothers you so much compared to other causes of human suffering or loss of life. If this is a “back door” way of trying to evangelize and proclaim to the world the values of your own religious convictions, I would suggest that you prayerfully reconsider the implications and effectiveness of such a strategy. If you are honestly afraid that God will cause earthquakes and tornados and other forms of judgment on nations that practice such sins, I would strongly suggest that praying for mercy is a better safeguard than trying to legislate the morality you believe God wants. If it is the genuine human suffering and tragedy that bothers you, for consistency sake I hope you would also fight against other forms of human tragedy that I have mentioned above, particularly contributing to aid for girls and young children in Africa and the Indian subcontinent (even if taxes on the wealthy must be raised in the process). But most importantly, while I fully respect your right to believe as you do, I hope you realize that someone can still be a good Christian and a good person while believing differently than you do on these matters.

And when it comes to the current election cycle, may God have mercy on us all and protect us from each other’s stupidity.

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