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Bishop Robinson: Catholic Assertions, Not Arguments

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In his address to the New Ways Ministries’ conference  From Water to Wine:  Lesbian/Gay Catholics and Relationships,  Bishop Geoffrey Robinson devoted a major part of his address to demonstrating just why that teaching is unsound. Yesterday, I outlined the first of his three reasons for making such claim, that the argument from “God’s purpose in nature” is unsound.

Now, I move on to the second of his three arguments against the traditional teaching on sex :

The second reason for change is that the statements of the Church appear to be assertions rather than arguments

This is pretty much the same point that the medieval historian Mark Jordan makes (in “The Silence of Sodom“) about the Vatican’s rhetorical style – that it makes no attempt to present a rational argument for its claims. Instead, it simply depends on endlessly repeating its own claims in different forms, with no substantiation except its own assertions. Instead of attempting to win over its adversaries by persuasion, it simply wears them down. Jordan’s conclusion from this is that there is no point in trying to deal with  Vatican sexual theology by attempting to engage with it as if it had any rational basis. To do so, he argues, is to make the mistake of engaging with it on its own terrain. Instead, we must find other ways of dealing with it.

Some time ago, I wrote to James Alison to ask for help understanding a particular passage in the CDF Hallowe’en Letter. His response was that I should simply avoid wasting time on the letter. There’s no point, he wrote, in wasting time on nonsense. I remembered this when reading that part of his long interview with Vox Nova, which deals with the CDF description of homosexuality as an “intrinsically disordered” inclination. There has been a lot of hurt and anger resulting from that description, and a great deal of time spent in either attempting to refute it, or defend it. But, says Alison, the actual meaning of the term is unstable, constantly shifting to suit whatever conclusion the Vatican apologists want to extract from it. The lesson from both Jordan and Alison then, would be to avoid grappling with orthodox sexual theology from within its own frame of reference. Instead, we must formulate our own framework for a system of sexual ethics that bypasses the Vatican’s flawed assumptions.

This is what Bishop Geoffrey Robinson did in his Baltimore speech to New Ways Ministry. After showing that the basic premises of official teaching are unsound (as I described yesterday), he makes no attempt to engage with the arguments that follow from them – because, as he notes, there are no arguments, only unsubstantiated assertions. Observing further that the emphasis in the doctrine is unsatisfactory obsession with genital acts, ignoring the  people who perform the actions, he proceeds to construct a new, reasoned framework on the basis of relationships – which I will get to in later posts. For now, this is what he says about the Church’s use of assertions to replace argument (the full text is posted on his own website).

Second Argument

The second reason for change is that the statements of the Church appear to be assertions rather than arguments. No one disputes the fact that sexual intercourse is the normal means of creating new life and that it can be a powerful force in helping couples to express and strengthen their love. Both the unitive and procreative elements are, therefore, foundational aspects of marriage as an institution of the whole human race. But are they essential elements of each individual marriage, no matter what the circumstances, e.g. the couple who are told by medical experts that any child they had would suffer from a serious and crippling hereditary illness? Are they essential elements of every single act of sexual intercourse? On what basis?

There are always problems when human beings claim that they know the mind of God. So is the statement that it is God’s will, and indeed order, that both the unitive and procreative aspects must necessarily be present in each act of sexual intercourse a proven fact or a simple assertion? If it is a proven fact, what are the proofs? Why do church documents not present such proofs (6)? Would not any proofs have to include the experience of millions of people in the very human endeavour of seeking to combine sex, love and the procreation of new life in the midst of the turbulence of human sexuality and the complexities of human life? Is an ideal being confused with a reality?

If it is only an assertion, is there any reason why we should not apply the principle of logic: What is freely asserted may be freely denied? If it is no more than an assertion, does it really matter who it is who makes the assertion or how often it is made? Where are the arguments in favour of the assertion that would convince an open and honest conscience?

 

Books:

Jordan, Mark D: The Silence of Sodom: Homosexuality in Modern Catholicism

Robinson, Bishop Geoffrey: Confronting Power and Sex in the Catholic Church

 

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Catholic_Church, Sexuality and gender, Theology

Bishop Robinson on "The Offence Against God", "God’s Purpose"

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Speaking at New Ways Ministries’ conference 2012 on  the theme From Water to Wine:  Lesbian/Gay Catholics and Relationships, Bishop Robinson began by demonstrating that we cannot hope for a  change Catholic teaching on homosexual relationships, until we first achieve a change in teaching on heterosexual relationships. He then devoted a major part of his address to demonstrating just why that teaching is unsound, producing three discrete arguments:

  • The first addresses the Church’s claim that the essence of sexual sin is a direct offence against God, irrespective of any harm caused to any human being.
  • The second reason for change is that the statements of the Church appear to be assertions rather than arguments.
  • The third argument is that the teaching emphasises the God‐given nature of the physical acts, rather than on how such acts affect persons and relationships.

After demonstrating why present teaching needs reform, Bishop Robinson moved on to a positive basis for a new Catholic teaching, and then to a discussion of Catholic ethics for homosexual relationships. I will get to these later. For now, I consider here only the first of these three arguments:

First Argument (Against Catholic Teaching on Heterosexual Morality):

The teaching of the church  that sexual sin is that is a direct offence against God raises two serious questions, one concerning nature and the other concerning God.

The claim that non -procreative sexual activity is a sin against God rests on the belief that this contravenes “God’s purpose” for sex, opposed to the natural order that God established. One problem with this, is that observations of “nature” show clearly that this is not so. There is abundant evidence that in the natural world of the animal kingdom, many species practice a wide range of sexual activities that cannot lead to procreation, including sex before reaching full maturity and fertility, oral and anal sex, masturbation (alone or with others), genital rubbing, and homosexual activities. Some primates even manufacture and use sex toys – breaking off vine sections for use as dildoes, and fruits adapted as masturbation aids.

But that is not the objection Robinson raises. He finds another, one that I have not found before. Is there any other context, he asks, where theologians identify a sin on the grounds that it is against God’s purpose? If there are, he asks further, why do church documents not list them? To demonstrate the absurdity of theologians deriving a single, inviolable “God’s purpose” for a particular human faculty, he refers to the rather trivial case of human vision. If the purpose of eyes is to see where we are going, is it then a sin when driving, to use rear view mirrors, which show us where we have been?

There are numerous other examples that he could have used to demonstrate the futility of deducing a single “purpose” of God in any part of creation. One that I would certainly not be acceptable to the Vatican was once used by post-reformation Protestant theologians. Observing that women have narrower shoulders and broader hips than men, they deduced that God’s purpose for women was to bear children.  Some Catholic theologians might accept this – but not their next conclusion, that this implied that for women to live celibate lives in convents was clearly in contravention of God’s purpose for them.

In the sexual context, I wonder about the tongue. It would seem self-evident that this has two purposes: for speech, and in eating. The Church’s teaching on sex is that it too has two purposes, unitive and procreative, but that these must both be present for sex to be licit. For the tongue, any attempt to apply both uses simultaneously, eating and talking at once, is clearly not ideal. Then, there is another, less obvious use of the tongue, in kissing and in love-making. Following the Church’s reasoning on any contravention of God’s “purpose” as sinful, are we to conclude that introducing the tongue in love-making is a third purpose for the organ – or that such use is a contravention of its two intended purposes, and so sinful?

There are many more objections that could be raised to the whole idea of identifying a particular “purpose” of God, but Robinson goes on to another issue entirely, the suggestion that any contravention of such purpose is an offence against God, to which he proposes a remarkably simple riposte: God is bigger than that, and not so easily offended.

Robinson’s full text is posted on his own website. This is the extract relating to his “first argument”.

First Argument

The first argument is that the teaching of the church says that the essence of sexual sin is that it is a direct offence against God because, irrespective of whether harm is caused to any human being, it is a violation of what is claimed to be the divine and natural order that God established. It is claimed that God inserted into nature itself the demand that every human sexual act be both unitive and procreative. If it does not contain both of these elements, it is against “nature” as established by God. This raises two serious questions, one concerning nature and the other concerning God.

In relation to nature, should not the church’s argument give a number of examples of other fields where God has given a divine purpose to some created thing, such that it would be a sin against God to use that thing in any other way? Or is this the only example there is of God giving a divine purpose to a created thing? If there are other examples, why do church documents not list them? I remember reading years ago the mocking argument that the natural God‐given purpose of eyes is to look forwards, so rear vision mirrors in cars are against nature and hence immoral. Granted that this is a mocking argument, does it not raise questions about what we mean by “nature” and how difficult it is to draw moral consequences from a claim to a divinely established nature?

In relation to God, the argument was used in the past that striking a king was far more serious than striking a commoner, and, for the same reason, an offence against God was far more serious than an offence against a human being. In this view, the most serious sins were those directly against God. In practice, this applied above all to sins of blasphemy and sexual sins, and it helps to explain why, in the Catholic Church, sexual morality has long been given a quite exaggerated importance.

When a person takes great offence at even a trivial remark, we tend to speak of that person as a “little” person, while a person who can shrug off most negative comments is a “big” person. My reading of the bible leads me to believe in a very big God indeed who is not easily offended by direct offences. I believe, for instance, that God shrugs off much of what is called “blasphemy” as an understandable human reaction to the felt injustice of evil and suffering in this world. I do not believe that God is in the least offended when parents who have just lost a child rage in terrible anger against God.

In this vein, I must ask whether God will be offended by any sexual thought or action considered solely as an offence against an order established by God, before any question of its effect on other persons, oneself or the community is taken into account.

The parable of the prodigal son may help us here3. The younger son had received the entire share of the property that would come to him and he had
wasted it. He had no right to one further square centimetre of the property, for the entire remaining property would now go by strict right to the elder son (“You are with me always and all I have is yours” v.31). The father respected his elder son’s rights and would take nothing from him. When, however, it came to the hurt the prodigal son had caused to his father by abandoning him and wasting the property he had worked so hard for, the father brushed this aside out of love for his son and insisted that he be welcomed and treated as a son rather than a servant. The message is surely that God cares about the rights of human beings and what they do to one another, but is big enough, loving enough and forgiving enough not to get angry at direct offences against God. May we ask whether the god portrayed in this parable would condemn a person to eternal  punishment for sometimes getting unitive and procreative purposes out of a perceived ideal harmony in the midst of the turbulence of sexuality?

For centuries the church has taught that every sexual sin is a mortal sin (4) According to that teaching, even deliberately deriving pleasure from thinking about sex, no matter how briefly, is a mortal sin. The teaching may not be proclaimed aloud today as much as before, but it was proclaimed by many popes (5) it has never been retracted and it has affected countless people.

The teaching fostered belief in an incredibly angry God, for this God would condemn a person to an eternity in hell for a single unrepented moment of
deliberate pleasure arising from sexual desire. I simply do not believe in such a God. Indeed, I positively reject such a God.

Does it not follow that there are serious dangers in basing the church’s moral teaching concerning sex on the concept of direct offences against God? It must be added that, in the response to revelations of sexual abuse, this became a most serious problem, for far too many church authorities saw the offence primarily in terms of a sexual offence against God, to be treated according to the criteria governing such offences ‐ repentance, confession, absolution, total forgiveness by God and hence restoration to the status quo. This contributed greatly to the practice of moving offenders from one parish to another. There was never going to be an adequate response to abuse as long as many people thought primarily in terms of sexual offences against God rather than harm caused to the victims.

3 Lk. 15:11-32

4 See Noldin-Schmitt, Summa Theologiae Moralis, Feliciani Rauch, Innsbruck, 1960 Vol.I, Supplement
De Castitate, p.17, no.2. The technical term constantly repeated was mortale ex toto genere suo. The
sin of taking pleasure from thinking about sex was called delectatio morosa.

5 For example, Clement VII (1592-1605) and Paul V (1605-1621) said that those who denied this
teaching should be denounced to the Inquisition.

Books:

Robinson, Bishop Geoffrey: Confronting Power and Sex in the Catholic Church

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Clerical Abuse: A Lesson From South Africa

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In the aftermath of apartheid, an important part of the country’s transition to normality was played by the Truth and Reconciliation Commission, magnificently led by Archbishop Desmond Tutu.

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Among mountains of harrowing tales of huge personal tragedy and confessions of guilt from all sides of a long conflict, I was especially struck by one man’s testimony.

Dr Beyers Naude was a minister and theologian in the Dutch Reformed Church, who in his youth was seen as a rising star and future leader in that community. So it turned out, but not in the way then anticipated.  

Dr Beyers Naude

For long before his coreligionists, Naude came to see the evil of apartheid for what it was: harmful destructive and contrary to Scripture. He tried to persuade his colleagues of this, but instead of converting them, he found himself first ostracised, later actively harassed by the state. In spite of immense personal hardship, he contrived to continue working to an end of apartheid in whatever way he could. By the final end of apartheid, he was widely seen as one of many heroes of the internal resistance.

Yet in his personal testimony to the TRC, Naude did not speak to his achievements, nor to his suffering. Instead, this man who had contributed so much, apologised to the nation for not having done more. In earlier unusual testimony, white men who had served as conscripts in the South African Army and participated in many atrocities in the townships, spoke not of their guilt, but of their mental trauma they had experienced as a result.

Reflecting on this, I was struck by a thought that I still hold with conviction. Although the popular mind in South Africa and abroad tended to think of the apartheid evils simplistically, in dualistic terms of “perpetrators” and “victims”, I saw the reality as far more complex. If Naude, who had done so much, could see himself amongst the perpetrators, and soldiers who were widely condemned for their part, could describe themselves as victims, so could the same be said of all of us.

In one or way or another, in big ways and small, we had all been part of the problem, we were all victims, directly and indirectly. Equally, we all were part of the “system”, as beneficiaries and participants of the apartheid process directly, or by contributing to the internal divisions and violence that wracked the black communities. But most importantly, in many different ways, we were all contributing to the solution. We were not all heroes of the resistance: but in the small daily acts of simple humanity, of increasingly ignoring the laws of petty apartheid, by the little acts of simple friendship or mere neighbourliness across the colour line, and by increasingly speaking frankly among our friends and colleagues of the truth we were beginning to see, we all contributed to gradual breakdown of an oppressive “system”.

Skeletons

And so it is with the Church. Now, almost twenty years later, as I look at and reflect upon the horrors of the Church’s immersion in tales of sexual and physical abuse, I see strong parallels. To view the problem solely in terms of “perpetrators”, directly in the cover-ups, and of victims only of physical or sexual abuse, is grossly simplistic. We in the Church now, as we in South Africa then were, are all at some level victims, as we are all perpetrators.

But ultimately, we too can all be part of the solution. In later posts, I will expand on these to show just how this can be.

Desmond Tutu at TRC

Books and other resources, Catholic_Church, Pastoral Ministry

 Church, Power & Abuse

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Depressing church news over the past two months has led me to pick up and start reading a book which has been on my shelves some time, but which I have previously only dipped into.  The removal of  excommunication of SPXX  members has received wide and ongoing publicity; clerical sexual abuse is again in the news with the FBI reopening old investigations in LA Diocese, and fresh revelations over   Fr Marcial Maarciel Delgado of the Legionnaires of Christ.  Meanwhile, on the progressive wing of the church, there has been less coverage in the MSM of the silencing or excommunication of the priests  Fr Roger Haight,  Geoffrey Farrow and Roy  Bourgeois, or of bizarre goings-on in the parishes of St Mary’s, Brisbane and St Stephen’s, Minneapolis, where attempts to muzzle complete parishes have led to resistance (St Mary’s) or exodus (St Stephen’s).
Confronting Power and Sex

What all these have in common is that they are concerned with power in the church – its extension, its abuse, or attempts to defy or resist it.  so I picked up again  “Confronting Power & Sex in the Catholic Church”, by Bishop Geoffrey Robinson.  I am pleased that I did.  Published in 2007, this book has much to say that is directly relevant to current events. Although I have not yet finished reading, and this is far from a formal review, I have already found much of value that I thought would be worth sharing.

Bishop Robinson was Auxiliary Bishop of Sydney from 1984, and in 1994 was appointed by the Australian Bishops to a position of leadership in the Australian church’s response to revelations of sexual abuse.  Following his retirement in 2004, he felt freer in speaking his mind, leading to the publication of this valuable book.





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