Tag Archives: Second Vatican Council

Sex and Catholics 3: Vatican II and Modern Specialists

Chris Morely continues his guest post series on Natural Law: Part 3

Vatican II and incorporating modern specialist expertise

Part 1 dealt with the Natural Law.

In Part 2 we considered the male and female perspectives of Natural Law and the Church’s teachings on sexual morality, and recent learning from experts in evolution.

Here in Part 3, we move on to the Church’s stated position on considering outside expertise and some particular examples – insights from human psychology, secular liberal philosophy, and modern Christian moral theologians, including a Pope. We assess how well the Church’s sexual behaviour teaching copes with the various critiques and its response.

postage stamp showing Vatican 2 Council

Vatican II

The 2nd Vatican Council directed the Church to look beyond its well established traditions and scriptural interpretations and take account of the expertise available from various fields of learning in the modern world, and use these external insights to review and update its teachings of the Truth, as appropriate.

However this directive appears to be ignored more than followed.

The Church’s most recent formal statement is the 1986 letter to the bishops on the pastoral care of homosexual persons, from the Congregation for the Doctrine of the Faith.

In paragraph 2, this tells us:

However, the Catholic moral viewpoint is founded on human reason illumined by faith and is consciously motivated by the desire to do the will of God our Father. The Church is thus in a position to learn from scientific discovery but also to transcend the horizons of science and to be confident that her more global vision does greater justice to the rich reality of the human person in his spiritual and physical dimensions, created by God and heir, by grace, to eternal life.

This is not a satisfactory response to the Vatican II instruction to learn from outside expertise. The key passage is: ‘we can learn from scientific discovery’ but our position means we can ‘transcend the horizons of science and .. be confident that [the Church’s] more global vision does greater justice to the rich reality of the human person in his spiritual and physical dimensions’.

In other words, we are correct already and simply don’t need to consider anything else or change our teaching as a result of any scientific discovery: “[the Church’s] more global vision does greater justice … “.

Congregation for Doctrine of the Faith office at the Vatican

Congregation for Doctrine of the Faith office at the Vatican

Unchanged since 1986 but outside expertise moves on

While the Congregation for the Doctrine of the Faith has not changed its position on the treatment of lesbian and gay people since 1986, much new information has been gathered on the history of homosexuality, its nature and causes, biblical and theological perspectives, and from the empirical sciences.

In many areas covered by the Congregation’s pastoral guidelines, Catholic culture has made major advances (Curb & Manahan, 1985 [14]; Francoeur, 1988 [15], 1989 [16]; Gramick, 1983 [17], 1988 [18]; Nugent, 1984 [19], 1992 [20]). Those are just the first eight years worth of publications from around the time of its publication in 1986, and very much more has been published since.

The tension between the unchanging formal fixed Church view of homosexuality and the changing worldview, is evident when John R. Quinn, Archbishop of San Francisco, replied to the Curia’s 1986 letter on the pastoral care of homosexuals, with clear frustration:

We cannot fulfill our task [as pastors and bishops] simply by an uncritical application of solutions designed in past ages for problems which have qualitatively changed, or which did not exist in the past. (Quoted in Gramick & Furey, 1988, p. vii)  [13]

He was writing this from San Francisco as thousands of gay men in his city, significant numbers of whom were Catholic, already had HIV infection and were dying of AIDS, before any effective treatment was available. The world for lesbians and gay men had very significantly changed.
Project in San Francsisco to gather people's HIV stories from the last 30 years

 

No change: a comfort blanket

Plainly the field of sexual morality is one where the Church is reluctant to incorporate external expertise and the weight of modern moral theological and scriptural opinion, preferring instead to keep its comfort blanket of familiar traditions and teachings wrapped tight round its fist.

Catholic theologians are vulnerable when speaking out on these themes: some have been disciplined and others have lost their jobs. Debate and scholarly exploration of ideas is inhibited and closed down. The Church gives little sign of active, responsive listening.

It would be a firm but accurate criticism to say that the Church is being disrespectful to lesbian and gay Catholics by apparently not listening and responding to the wealth of new information and insights available in the 25 years since 1986, contrary to her own Catechism’s instruction to be ‘respectful, compassionate and sensitive’ to lesbian and gay people (in paragraph 2358).

 

Now it is time to turn our attention to some of the secular experts’ work that ought to have an impact on the Church’s thinking and teaching about sexual morality.

Psychologically natural forms of human sexual expression
Among the disregarded modern secular perspectives is that offered by Thomas Nagel ¹, who denies Aquinas’s central presupposition, that in order to discover what is natural in human sexuality we should focus on what humans and lower animals have in common. Using this approach, Aquinas concluded that the purpose of sexual activity and the sexual organs in humans was procreation, as it is in the lower animals.

bonobo couple

Aquinas considered animal behaviour so here’s a contented bonobo couple

 

Nagel, by contrast, argues that to discover what is distinctive about natural human sexuality, and so be able also to work out what is unnatural or perverted, we should focus instead on what humans and lower animals do not have in common. We should emphasize the ways in which humans are different from animals, the ways in which humans and their sexuality are special.

Thus Nagel argues that human sexuality, whether strictly procreative as required by Aquinas, or expressed in various other ways, is explained by human psychology. For it is human psychology that makes us quite different from other animals, and hence an account of natural human sexuality must acknowledge the uniqueness of human psychology. We have been created with and have evolved with proportionately massive brains compared with all other animals, and this makes us quantitatively and qualitatively different and our human psychology is expressed in distinctly human sexual behaviours.

Aquinas and the Church have ignored these brain and psychological differences from animals.

 

 

Mutual Attraction single record 45rpm

Mutual Attraction – Nagel argues that psychologically healthy sexual relations have both mutual interest and mutual arousal

Mutual sexual interest and arousal
Nagel therefore proposes that psychologically healthy natural human sexual interactions, are all those in which each person responds with sexual arousal to noticing the sexual arousal of the other person. In such an encounter, each person becomes aware of himself or herself and the other person as both the subject and the object of their joint sexual experiences. If mutual arousal and interest is not present, Nagel describes this as perverted, or in Aquinas’s terms, unnatural.

Psychology, not organs, not bodily responses
Nothing in Nagel’s psychological account of the natural and the perverted refers to bodily organs or physiological processes. That is, for a sexual encounter to be natural, it need not be procreative in form, as long as the requisite psychology of mutual recognition and arousal is present. Whether a sexual activity is natural or perverted does not depend, in Nagel’s view, on what organs are used or where they are put, but only on the character of the psychology of the sexual encounter.

Thus Nagel disagrees with Aquinas that homosexual activities, as a specific type of sexual act, are unnatural or perverted, for oral and anal sex may very well be accompanied by the mutual recognition of and response to the other’s sexual arousal.

Boswell pointing out that Thomas Aquinas was responsible for homosexuality being made a grave sinThomas Aquinas         1225 – 1274

Thomas Aquinas emphasised the sin in homosexual acts

The change from Aquinas’s judgemental natural law response to every activity that is not strictly procreational, toward an amoral psychological account such as Nagel’s, represents a more widespread modern trend. Aquinas’s moral or religious judgments are replaced by acceptance of behaviours as part of the normal range of human sexual expression, or by medical or psychiatric judgments and interventions. ²

 

There is no requirement for the Church to accept the specific sexual behaviour conclusions Nagel reaches (mutual interest leading to mutual arousal, whether married or not, followed by any consensual sexual behaviour), but there is a need to address his insight that exploring the perspective of what is different, special and unique about people compared with animals is illuminating. We have a highly intelligent human psychology not found in animal-kind. What does that mean for considering what are appropriate sexual behaviours and relationships for humans? Does it not suggest that human sexual behaviours are likely to be more complex and nuanced?

Could not Nagel’s insights be combined with the unitive, and consensual sexual behaviour be acceptable if that is within a marriage or the lesbian and gay equivalent?

 

Secular liberal sexual philosophy
Modern secular liberal sexual philosophers now emphasise the values of autonomous choice, self-determination, and pleasure in arriving at moral judgments about sexual behavior, in contrast to the Aquinas tradition that justifies highly restrictive sexual morality limits by reference to Natural Law, God and scripture as the source of those limits.

The secular liberal finds nothing morally wrong, or non-morally bad, about either masturbation or homosexual sexual activity. These might be ‘unnatural’ in the sense of being solitary or less common, but in many if not most cases, they can be carried out without harm being done either to the participants, or to anyone else.

For the secular liberal, anything done voluntarily between two or more people is generally morally permissible. A sexual act would be morally wrong if it were dishonest, coercive, or manipulative, and Natural Law theory would agree with that. However Aquinas would instead start by saying that anything that is not marital vaginal sex open to procreation is fundamentally wrong because it is ‘unnatural’ and against God’s purpose, and no amount of good intentions or other justification can ever eradicate that fatal flaw in any alternate sexual activity.

sex and power in alphabet bricks

 

Modern liberal Catholic moral theologians and others
Modern liberal Catholic moral theologians such as Todd Salzmann and Michael Lawler ³, and Sister Margaret Farley [4], and Dr James B Nickoloff [5], Bishop Geoffrey Robinson [6], James Alison [7], and Joshua Allen [8], all put a high moral value on consensual sexual activity only within committed permanent relationships, whether heterosexual marriage, lesbian and gay marriage, or lesbian and gay civil partnerships. Within such committed relationships, the emphasis is not on particular sexual acts and what body part goes where, but far more on its unitive value, consent and doing no harm.

spouse A is always for spouse B

commitment

Contemporary liberal Anglican, Episcopal and other liberal Christian moral theologians generally share this moral restriction on the use of human sexual faculties to those within committed permanent relationships.

In contrast, contemporary orthodox and evangelical Christian theologians are doctrinaire with tradition and biblical interpretations, decidedly hostile to any homosexual expression, and strict about limiting sex to within married heterosexual relationships, and they oppose adultery and divorce.

It is notable that a great deal more effort is put into condemning any homosexual activity whatsoever, than ever appears to be the case in relation to the much more frequent moral misbehaviours of heterosexuals which demonstrably harm others, such as adultery and divorce. In psychological terms this looks like a near pathological anti-homosexual obsession, scapegoating and displacement.

Oftentimes the Magisterium and others within the Catholic Church lurch into this same condemnatory response to homosexuality, forgetting their Catechism duty to treat lesbians and gay men with ‘respect, compassion and sensitivity’. Condemnatory sermonising that disregards the Catechism instructions on respect, compassion and sensitivity does not engender respect for the Church among those hurt by this. Frank acknowledgments of error and apologies for the unnecessary offence caused are decidedly rare and this is also un-Christian. Expecting lesbians and gay men to always turn the other cheek in the face of such Church misbehaviour is unreasonable. Such mistreatment, especially when repeated, is psychologically damaging to mental health and well-being.

 

Aquinas-lite, a contraception OK variant of Natural Law
Natural Law is still alive and well today among some contemporary philosophers of sex, even if the details do not exactly match Aquinas as now taught by the Church. John Finnis [9] [10] comes very close to a traditional Catholic or orthodox evangelical position. He does not require all vaginal intercourse within marriage to be open to procreation, so contraception is acceptable to Finnis.

However he invokes God and argues that only vaginal intercourse within marriage avoids ‘disintegrity’. Only in marital vaginal sex, as intended by God’s plan, do the couple attain a state of genuine unity: ‘the orgasmic union of the reproductive organs of husband and wife really unites them biologically.’ He says ‘all extramarital sexual gratification’ is morally worthless, even if it is vaginal intercourse within a committed relationship, because the body is then just a tool of sexual satisfaction and, as a result, the person undergoes ‘disintegration.’ ‘One’s choosing self [becomes] the quasi-slave of the experiencing self which is demanding gratification.’

Contraception - worth talking about

This is almost indistinguishable in practice from Aquinas. This is Aquinas-lite, ignoring Aquinas’s expectation of vaginal sex being for procreation and the contraception ban in In Humanae Vitae. Finnis appears to have conceived this framework to justify maintaining the hegemony of the current orthodox Catholic and evangelical Christian vaginal intercourse-only model for marriage. Finnis’s language is marginally different to Aquinas: ‘disintegrity’ and ‘disintegration’ being his terms to condemn all other sexual activity in place of Aquinas’s ‘unnatural’ or the 1986 letter from the Congregation for the Doctrine of the Faiths’ choice of the word ‘disordered’. It doesn’t feel any less damning to have that Finnis’s choice of words applied to you.

 

Love’s the thing
Pope John Paul II, wrote a sexual morality text book as Karol Wojtyla [11], and said that allowing oneself to be used sexually by another makes an object of oneself, and consent alone is not enough for this to be morally acceptable. ‘Only love can preclude the use of one person by another’ (p. 30), since love is a unification of persons resulting from a mutual gift exchange of their selves.

Note, however, that his idea that a unifying love is the key component that justifies sexual activity (in addition to consent) has an interesting and ironic consequence: gay and lesbian sexual relations should also be permissible if they occur within loving, monogamous homosexual marriages (which is the position advocated by the theologians Patricia Jung and Ralph Smith [12]).

I heart unifying

unifying love

However at this point in any discussion, defenders of the view that sexual activity is justifiable only within heterosexual marriage (such as Finnis and Wojtyla), commonly resort to Natural Law to rule out homosexual marriage, and to God to rule out all homosexual activity.

This only works if their Scripture interpretations are sound. Demonstrate that traditional scripture interpretations against homosexual sex are unsound, as many scholars have, and they’ll try a flip to quoting Church Tradition. But as many scholars have shown, there was no continuous Christian tradition of homosexuality being a sin, until shortly after St Thomas Aquinas arrived and made it so. The homosexuality is an ‘unnatural vice’ tradition is late (over 1200 years after Jesus) and it was invented, and it stands tottering on shaky Natural Law foundations. [There is a continuous Church tradition of some kind of sexual sin from the earliest days. Sorry I distorted what I meant to say. See Terence’s comment at the end and my response. And Part 4 includes the history of the sexual sin in some detail, and describes how Thomas reinforced this and codified it in the Church’s theology.]

 

So the holes in the Catholic Church’s defence of its current Natural Law and sexual morality teaching are becoming really obvious. When the Natural Law arguments are under significant sustained critique, they turn to what they say ‘God says’ to rescue their argument. Impasse is often reached soon after this: if you don’t believe (as a secularist), or you’re a Christian who sees the loving Jesus of the Gospels welcoming all people including lesbians and gay men especially when in committed unitive relationships in place of a punishing God, or if you don’t accept the Church’s interpretations of scripture, there is impasse.

 

Changing Church views

There are signs and sounds of creaking tectonic plates that indicate the Catholic Church is tending to be less dogmatic than it has been in the past and is edging towards finding a fresh way to represent the Truth in its teaching. Terence has posted about how the Vatican hasn’t officially repeated the ‘intrinsically disordered’ phrase recently; and about the nuanced language coming from the Archbishops of Westminster and Southwark in the pastoral letter about civil gay marriage, and in the Archbishop of Westminster’s recent reconfirmation of the Soho Masses pastoral ministry for lesbians and gay men.

Significant moral theologians of all sexualities have continued to voice concerns about the Truth of the sexual morality teaching from the Church.

1943 hanging sign in the South of the USA for the segregated waiting room for coloured people

1943 hanging sign in the South of the USA for the segregated waiting room for coloured people

Human cost of waiting

However while waiting for these tectonic plates of sexual morality teaching to shift, the human cost, which is born by lesbians and gay men and not the Church, is significant. We should remember that slaves continued to suffer too in the very slow repositioning of the Church on the slavery issue. The Church should avoid imposing a similar lengthy human cost on further generations of lesbians and gay men.

There has been around 750 years of pain so far since Thomas Aquinas facilitated the first declaration that homosexuality is a sin. The Church’s continuing strictures are significant pressures that reinforce and give authority to lesbian and gay discrimination in law and other mistreatment, they encourage the avoidable spread of HIV/AIDS, and they provoke suicides, especially among lesbian, gay and questioning teenagers.

Sinful delay

It has been suggested by theologians that the Church can sin. Sins against slaves and against lesbians and gay men, for not working with due speed to resolve these issues, should be on the Church’s and Magisterium’s conscience, as should those relating to failures to effectively address clerical child abuse. Failing to effectively address clerical child abuse scandalises the world and is a cause of further doubt to Catholics and the world that the Church is speaking the Truth about the proper expression of human sexuality, when the Magisterium’s own involvement in and response to clerical sexual abuse has been so wanting and disordered.

 

Next Time: Part 4:  More holes and weaknesses in Natural Law exposed

Next time, in the final segment, we’ll consider a further range of experts, referenced in Stanford University’s Encyclopedia of Philosophy’s chapter on Homosexuality and Natural Law. We will conclude with a detailed examination of Thomas Aquinas’s homosexual deception, where he suppressed elements from Aristotle, and mis-stated others, and became a prime cause of the Church making homosexuality a grave sin for the first time.

 

Further Reading and References

For a thorough study of the approaches to Human Sexuality by the Catholic Church, this is particularly useful: Catholic Culture and Sexuality, by Robert T Francoeur, 2005.

It contains a section ‘Dealing with Homosexuality’.
Robert T. Francoeur, PhD, is co-editor of the international award-winning Continuum Complete International Encyclopedia of Sexuality (Francoeur & Noonan, 2004a), compiled by 280 experts reporting on all aspects of sexual attitudes, values, behaviors, and relationships in 62 countries on seven continents. Trained in Catholic theology, human embryology, and sexology, Francoeur is also recent editor of the Complete Dictionary of Sexology (Francoeur, et al. 1995.and Sex, Love and Marriage in the Twenty-First Century (Francoeur, Cornog & Perper, 1999).

¹ Nagel, Thomas. “Sexual Perversion”, in Alan Soble, ed., The Philosophy of Sex, 3st edition. Lanham, Md.: Rowman and Littlefield, 1997, pp. 9-20. http://www.iep.utm.edu/sexualit/#H10

² Soble, Alan. Sexual Investigations. New York: New York University Press,1996. (chapter 4)

³ Salzmann, Todd and Lawler, Michael. “The Sexual Person: Toward a Renewed Catholic Anthropology” Georgetown University Press, 2008 http://press.georgetown.edu/book/georgetown/sexual-person

[4] Farley, Margaret. “Just Love: A Framework for Christian Sexual Ethics”, Continuum, 2006
http://www.goodreads.com/book/show/623342.Just_Love

[5] Nickoloff, James. “ ‘Intrinsically Disordered’ :Gay People and the Holiness of the Church” Bannan Institute, Santa Clara University, 2009 http://www.scu.edu/ignatiancenter/faculty/fellowships/upload/f_09_Intrinsically-Disordered.pdf

[6] Robinson, Geoffrey. “Christian Basis for Teaching on Sex: Sexual Relationships: Where does our Morality come from?” Address to New Ways Ministry Conference, March 2012 http://www.bishopgeoffrobinson.org/Christian%20Basis%20for%20Teaching%20on%20Sex.pdf

[7] Alison, James. Theology as Survival: an interview with James Alison by Brett Salkeld, 2012 http://www.jamesalison.co.uk/texts/eng67.html

[8] Allen, Joshua. Gay Marriage, Natural Law, and Civil Law: Understanding the Locus of Debate; De Libris Arbitrium, Center for Morality in Public Life, January 2011 http://www.cfmpl.org/reviews/2011/01/20/gay-marriage-natural-law-and-civil-law-understanding-the-locus-of-debate/

[9] Finnis, John. “Law, Morality, and Sexual Orientation” Notre Dame Law Review 69:5 (1994), pp1049-76.

[10] Finnis, John and Martha Nussbaum. “Is Homosexual Conduct Wrong? A Philosophical Exchange,” in Alan Soble, ed., The Philosophy of Sex, 3rd edition. Lanham, Md.: Rowman and Littlefield, 1997, pp. 89-94.

[11] Wojtyla, Karol [Pope John Paul II]. Love and Responsibility. New York: Farrar, Straus and Giroux, 1981.

[12] Jung, Patricia, and Ralph Smith. Heterosexism: An Ethical Challenge. Albany, N.Y.: State University of New York Press, 1993.

[13] Catholic Culture and Sexuality, by Robert T Francoeur, 2005.

[14] Curb, R., & Manahan, N. (Eds.). (1985). Lesbian nuns breaking silence. Tallahassee, FL: Naiad Press.

[15] Francoeur, R. T. (1988). Two different worlds, Two different moralities. In J. Gramick & P. Furey (Eds.), The Vatican and homosexuality: Reactions to the “Letter to the Bishops of the Catholic Church on the pastoral care of homosexual persons.” New York: Crossroad.

[16] Francoeur, R. T. (1989). New dimensions in human sexuality. In R. H. Iles (Ed.), The Gospel imperative in the midst of AIDS: Toward a prophetic pastoral theology. Winton, CT: Morehouse Publishing.

[17] Gramick, J. (Ed.). (1983). Homosexuality and the Catholic Church. Chicago, IL: Thomas More Press.

[18] Gramick, J., & Furey, P. (Eds.). (1988). The Vatican and homosexuality: Reactions to the “Letter to the Bishops of the Catholic Church on the pastoral care of homosexual persons.” New York: Crossroad.

[19] Nugent, R. (Ed.). (1984). A challenge to love: Gay and lesbian Catholics in the Church. New York: Crossroad.

[20] Nugent, R., & Gramick, J. (1992). Building bridges: Gay and lesbian reality and the Catholic Church. Mystic, CT: Twenty-Third Publications.

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Bishop Robinson: Catholic Assertions, Not Arguments

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

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

Irish Demand for Democracy – in Church

The Irish Catholic Church, compared with other countries, has been notable for its belated response to the problem of clerical abuse.  Like other countries, for decades the bishops responded by cover-ups and denial.  Once finally forced out from cover, though, they have done more than any other country to finally deal appropriately with the problem.  the Ryan report, in its comprehensiveness and brutal honesty began the process.  That prompted a response from government, which launched a follow-up into the cover-ups by the bishops.  Teh public outcry, coupled with the firm resolve and frank apologies from the present Archbishop of Dublin, has led to more hand-wringing from Pope Benedict, who has promised a “pastoral letter” (as if that would help).  More usefully, four of the five bishops implicated in the Murphy report have been forced to resign, in what is for the church, a remarkable demonstration of accountability.(The fifth bishop insists he will not resign.  We shall see how long he can last, against the determination of archbishop Martin to scrub the barrel clean)

Equally impressive has been the response of the Irish public, who are finally beginning to ask the questions, and demand the responses, which really get to the real heart of the problem;  the fundamental causes.  Fr Timothy Radcliffe, in a recent address in Dublin, raised one issue:  that of the culture in the church obsessive control.  ow an opinon piece in the Irish Independent raises another, and proposes a remedy:  the church needs to introduce internal democracy.

Of course it should – as should church structures all around the world. (Not in the same form as parliamentary democracy,  not with equal votes for all:  but some form of democracy and shared decision taking is of crucial importance – just as it was for the early church at the very beginning.

Here is an extract from the piece in the Irish Independent, following the funeral of the former Primate of all-Ireland, Cardinal Daly.

Scandals must kickstart new era for Church

Observing the procession of aged men in their ceremonial robes, chatting among themselves as if at a clerical old boys’ reunion, I had an acute sense that the Catholic laity, be they of pious disposition or a la carte-minded, must mobilise to take churccontrol away from the ordained ministers who betrayed them and chart a new reform path for their Church.

The People of God, as the Church was defined by the Second Vatican Council, need to dismantle the clericalist pyramid of command structures that have dominated the mind-set since the First Vatican Council in 1870. That council lumbered the centralised system from Rome with the unverifiable dogma of papal infallibility and embedded a culture of unquestioning loyalty by a docile laity to a command system from the top down of Pope, cardinals, archbishops and bishops, not forgetting the Irish tradition of the infallibility of the parish priest.

The laity in Ireland must speak out now and demand a more democratic rather than medievalist church. Otherwise they will be expected to follow the paternalistic route which Pope Benedict plans to announce in his pre-Lenten pastoral letter to the Irish that will be interpreted as the mandate for church governance that is to be implemented by the two principal leaders of the Irish Church, Cardinal Brady and the Archbishop of Dublin, Diarmuid Martin.

(Read more: Independent

Give me Back That Old Time Religion

Gary Macy, a historical theologian, has an article at National Catholic Reporter prompted by the Vatican “Visitation” to US women religious. Macy reminds us in this article that this very concept would have been unthinkable until fairly recently in church history.  Quoting just one example, he notes that

“The abbess (of Las Huelgas near Burgos in Spain) had the power to appoint parish priests for the countryside subject to the convent of Las Huelgas, some 64 villages. No bishop or delegate from the Holy See could perform a visitation of the churches or altars or curates or clerics or benefices under the care of the abbess. The abbess of Las Huelgas was even able to convene synods in her diocese and to make synodal constitutions and laws for both her religious and lay subjects.”

Trappings of the modern church?

Previously, Macy has written about women’s active role in the priesthood of the early church. (Treasures from the Storeroom: Medieval Religions and the Eucharist) .While agreeing that this role was not the same as that of modern ordained priests, nor was that of their male peers in their own time. (I am grateful to The Wild Reed, once again, for drawing my attention to these two articles)

Exploring these ideas a little further, I came across another piece in the NCR which caught my attention: Under the Heading “A Map to the Future Church” , Tom Roberts writes about the ideas of Sr Christine Schenk on ways in which to renew the church.  Reading these, I was struck once again by how so much of the obvious way forward (dispense with compulsory celibacy, ordain women, accept homosexuality as natural, invigorate the laity and accept their participation in decision making and the appointment of bishops) are not radical new ideas at all, but simply return to the best traditions of the church.  (I do NOT say the “early” church, which brings suggestions of the first centuries of a small band struggling against a hostile Empire.  The practices to which I refer were part of the mainstream church for twelve centuries – for over half of Church history.)

All of this confirmed what I have long suspected.  Somewhat to my astonishment, I find that I am at heart a deeply conservative, traditional Catholic:  but not of that sham “tradition” which  emerged in the 19th century, and falsely claims to represent the historical “truth”.

My readers will know of my conviction that LGBT Catholics should be more aware of their respected place in Church history.  To find a more viable future for the church, so should we all better understand the truth of our past.

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 Church, Power & Abuse

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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