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Kresta in the Afternoon – 4/17/15

Talking about the “Things That Matter Most” on April 17, 2015

 4:00 – Catholicism’s Challenges in America

The ludicrous and irresponsible news coverage of Indiana’s religious freedom law should be a warning sign for Catholics. Any opinion that goes against the status quo is going to be misrepresented and beaten into submission. Indiana isn’t the only example. We’ll talk about it with Bill Donahue.

 5:00 – Honoring Fr. Richard Neuhaus: A Life in the Naked Public Square

Randy Boyagoda joins us with a look back at the life of Fr. Richard John Neuhaus. Fr. Neuhaus was the author of several books, including “The Naked Public Square: Religion and Democracy in America,” was an adviser to President George Bush on bioethical issues and was a staunch defender of pro-life issues. Randy has written an extensive biography on Fr. Neuhaus and is here to talk about it.

Sex and Danger at UVA

by Vigen Guroian and William Wilson via FirstThings.com

UVa Fraternity

This past November, Rolling Stone magazine published an article that told the story of a gang rape in a fraternity house at the University of Virginia. This report soon became national news. When we first saw the article, we were uncomfortably reminded of Tom Wolfe’s 2004 novel, I Am Charlotte Simmons, about sex on the college scene. We ought to have concluded immediately that what we were reading was fiction, as turned out to be the case. Our experience, however, predisposed us to assume that something like that which had been described may have happened.

There was uproar and a great deal of administrative action taken after the Rolling Stone article was published. But it is not credible that before the piece, the administration was unaware of the sexual chaos in student life. For nearly a decade, Bill Wilson was dean of the Echols Scholars Program at the university. He and others in similar positions reported to the administration what they had heard. Dozens of bright young college women told Wilson that they had been sexually humiliated, assaulted, or raped. Yet the administration’s routine response was, “There are professional programs, codes, procedures, policies, and referrals in place.” Indeed, the psychologists and therapists were already in place, the legal teams assembled, long before the storm over the ­Rolling Stone article.

Ten years ago in a widely circulated essay, Vigen Guroian portrayed the sexualization of the American college with “its grisly underbelly . . . the deep, dark, hidden secret that many parents suspect is there but would rather not face.” Guroian opened his essay, “Dorm Brothel: The new debauchery and the colleges that let it happen,” by recounting his own arrival as a student at the University of Virginia in 1966 at the dawn of the sexual revolution. He examined how its institutionalization changed student life in our colleges, bringing us to where we are now.

Over the years, we have listened to our students and have received testimonies in written assignments and ­personal correspondence about the toxic sexual environment that this university and many others have harbored. A recent female graduate of the University of Virginia wrote the following for a class assignment:

“Sex pervades almost every aspect of dorm life that I have experienced. I have seen “dorm incest” (the entire floor hooks up with everyone else on the floor), [been] “sexiled,” by my roommate having sex on my dorm bed, and witnessed date rape . . .”

Another young alumna describes the dorm life that she encountered when she entered the university.

“I arrived at UVA first semester just like many other female University students—wanting to make friends, excited for romance (genuine romance), and getting to know bright and intellectually motivated young men and women. Much to my surprise things were not so. . . . I had been thrown with others carelessly into a long-term hotel.

Most of the people in your dorm were in the “friend zone.” Everyone was a “guy.” But even with sweatpants on we recognized we had different body parts and late at night with a couple of beers things got more intimate. We were not so much male and female as we were xx who logically should give xy what they want and what we have. We were all one mutually using and abusing non-family.

Sexual license was actively encouraged and funded by the university. From “Spring-break fun packs” full of condoms and forms of contraception handed out at the student center with a cute note from a pudgy sunshine face wearing shades saying “Have a Fun Spring Break!” to “Sexual Arts and Crafts” flyers plastered on the dorm halls—the message is clear: college is a parent-funded motel party of casual and impersonal, but, yes, “safe sex.””

Fifty years ago, when the great campaign against single-sex education commenced under the banner of the sexual revolution, it was promised that by bringing the sexes into closer proximity, a healthier environment for relations between young men and women would form. It is possible that this might have happened had our schools not taken down the conventions and institutional arrangements that for generations had brought the sexes together in a more or less orderly and purposeful way.

Back then, we were told that the old order must be abolished because the standards and conventions it embodied favored men. Young women would be sexually liberated and the “playing field” leveled. Therefore, parietal hours were eliminated and mixed-sex dorms, once inconceivable, became the norm. In the process, the new unisex coeducational colleges and universities that are so familiar to us today came into existence. These institutions committed themselves to dismantling the culture of courtship that until then colleges had accepted and in a variety of ways fostered within an educational environment

The idea was even bandied about that in a coeducational setting, women would be better able to “domesticate” the men. That goal was soon forgotten, once marriage no longer figured as a social value and was replaced by the monolithic aim of success in a career.

In our day, the University of Virginia was an all-men’s college. The young women whose attention we sought also attended single-sex colleges. Contrary to popular myth, however, the girls, not we, held most of the cards. They controlled the availability of dates that we sought in calls from the single pay phone in our dormitory or fraternity house. What is more, we saw these young women almost always at their colleges, not at the university, since their visits to the university were restricted. This was no double standard, at least not one that worked to the disadvantage of females. None of us thought of these arrangements that way. We were on a date, and meeting young women at their dormitories in a common lounge overseen by a house mother was a reasonable extension of dating in high school and picking a girl up at her parents’ home. In other words, before the sexual revolution of the sixties and seventies, the “yes” and “no,” ­now­adays promoted as the be-all and end-all of sexual etiquette, were given moral force by a restraining and clarifying ensemble of conventions and threshold spaces that the colleges and universities saw fit to sweep away virtually overnight.

When the Rolling Stone article first broke, we received this correspondence from a young woman whom both of us had taught. After emphasizing that “the sexes have never enjoyed a state of peace” and that “misogyny and rape are as old as humans,” she continues:

“Does university life make things worse? Of course. First-year dorms are meant to create a community, and sometimes they do, but dropping teenagers into this teeming isolation brings no guarantee that anyone in the multitude will care for them. Place a group of barely post-adolescent young men in an environment with little external regulation and you end up with the lowest common denominator of behavior. A university offers professors and administrators and RAs and hotlines and whatnot, but the students aren’t living in a context that teaches wisdom and cooperation and compassion. It’s a strange isolation from everyone not of the 18–22 [age] range, from children and adults who might teach you about humanity just by living in some form of community.”

The environment of the new coeducational college is for many young men and women a “strange” and lonely place, a place that is disconnected from the ordinary familial, religious, and social ties that in one fashion or other continue to lend a measure of order, direction, and purpose to relations between the sexes (as well as to other aspects of their lives). As another young woman observed in a class assignment, “Students, in essence, are not touched by regulated social sanctions because,” at the university, “there is an expectation to break rather than uphold normal codes of conduct.”

When arriving at college, seventeen- and eighteen­-year-old young men and women are invited into a jungle, for some, and a carnival, for others, of formless sex with no particular purpose other than recreational pursuits or momentary impulses. Relationships, when formed, are entered into and broken off as though they have been picked up at the bazaar and can be traded when the novelty or initial excitement has worn off. There is little or no promise of permanence and endurable belonging in any of this, and young women suffer the most for it. A recent alumna cited above writes:

“The story is a common one at UVA. Beautiful, intelligent, accomplished young woman, like one of my sorority sisters whose one-night stand “partner” could not be bothered to pay for her taxi ride home the morning after, or a friend of a close family friend whom I saw passed out on the floor at a fraternity house at 2 am with nothing on but her underwear, or a housemate of mine who was dumped passed-out drunk on our front porch one Saturday night by a group of male students with no knock, no doorbell, just a resounding “thud.””

This account is one of the many things we have heard and seen that remind us also of the damage we do to young men by our neglect of them, by our failure to give them positive ideals of manhood, manners, and values that might draw out the best from them.

Let’s be clear: The unisex university of today is a very different animal from either the single-sex or coeducational schools that preceded it. Both of us were students at the University of Virginia at the beginning of the sexual revolution. We were here when it was an all-male institution. And with a deep sense of betrayal we have listened to some colleagues preposterously assert that the sexual anarchy and sexual violence to which our own students testify originated in the “primitive history” of our youth at the university, when boys were supposed to be gentlemen and the girls at the women’s schools ladies.

The truth is that never did we feel the ideal of being a Virginia gentleman licensed us to treat young women as inferiors with whom we could do whatever we pleased. Just the opposite. The ideal of a gentleman had the moral power to put the brakes on our most tawdry and aggressive male proclivities and to make us take pride in our manhood. Some of us took seriously one line of a poem titled “The Honor Men,” which we hung in our rooms. It said “pursue no woman to her tears.” A beautifully framed print of this poem hangs in Guroian’s university office, a gift from his students.

Certainly, both of us saw and experienced some of the immoral and destructive things that happened when, in past days, young women from Randolph Macon Woman’s College, Sweet Briar, or Mary Washington College visited the university for football games or parties on “big weekends.” Nonetheless, college life in the sixties was a very different world. This bears recalling not as an indulgence in sentimentality but rather so that we might make an honest appraisal of precisely whence we came to arrive at where we are now. Perhaps there is something to be learned from the past in order to better judge the nature of what we have wrought in the present.

Back then, everything possible was in place to prevent a rape or any other form of sexual violence from being committed in a fraternity house or university housing. Women were not permitted in dormitory rooms or fraternity bedrooms. Those notorious University of Virginia gentlemen at the “Playboy School of the South” enforced their own parietal rules, and housemothers could be found at fraternity parties until 1968. Young women who visited for an overnight stay were assigned to “approved housing” that their institutions selected, rooms more often than not in the homes of widows who had space to let. If a young woman was uncomfortable with her date, a refuge was available, and there was a curfew. “No” had the force of strong conventions and in loco parentis. There wasn’t the need for draconian rules and punishments, because the university and women’s colleges represented real standards that were reflected in the arrangements they had put in place to bring the sexes together in an orderly fashion.

In reality, the schools, whether or not they understood themselves in that role, supported habits of courtship. Today’s regime discourages dating and courtship. Dating and courtship require a private space from which each sex can depart at appointed times to meet in public. There needs to be a threshold, a space of transition that communicates to a man and a woman that “Yes, I’m going out especially to see you, to be with you.” To hang out with a guy in his room in the dorm is very different from leaving an all-girls’ dorm to meet him at the library, to say nothing of a guy going to an entirely ­different campus where a chaperone waits along with a date. This difference is not one of license, and it is more than a matter of chastity. It is a mark of deeper intention and purposefulness in our most intimate relations.

Our unisex colleges and universities have abolished those spaces. What remains, what they have gone about creating, are spaces that invite and accommodate hook-ups and casual cohabitation—and open opportunities for forms of sexual violence that were not likely to happen on campus grounds in the past.

Since a fraternity event was the contrived setting for the Rolling Stone article, it is instructive to compare the fraternity party of our day with the fraternity party of today at the University of Virginia. In the sixties and well into the seventies, parties at fraternities did not lure young women with the promise of liquor and a hook-up. These were not “stag” parties, to use an old expression. These were dating events. The nearest thing to today’s fraternity parties were the mixers that the university and the sister colleges sponsored. The young women arrived and departed in buses. Boys and girls came together in the grand ballroom of Newcomb Hall: There were no alcoholic beverages or bedrooms to which to slip away. Neither the dormitories nor the fraternity houses were available for bedroom sex. And there were chaperones at the mixers. These mixers were the brunt of many jokes. The same cannot possibly be said about ­fraternity parties today. They have become ­dangerous activities.

But who is at fault? Fraternities at the university have traditionally hosted parties. Today’s parties reflect the university’s change of mind, or rather mindlessness, about sex. They evolved into what they are now because the university let it happen. The same moronic judgment that assigns twenty-year-olds as resident advisors for university housing let come into existence a laissez-faire economy of sex and the accompanying debauchery. But this economy is not “sex blind.” It devalues womanhood and undermines possibilities for lasting relationships. One young woman laments:

Call me old-fashioned, but is the notion of a guy calling a girl and asking her out to dinner so preposterous? And that is just the problem: we have been conditioned to think that even a single gesture such as this is beyond the scope of expectation. It is an outright riot in my sorority house when someone actually gets asked on a date, and I hear things like, “He must really like you,” “Oh gosh, are you guys dating? Is it official now?” And the classic “Guys never do this!”

The problem is not new. Our colleges and universities have not fessed up to the sexual anarchy and formless sex that they helped bring into existence when they sponsored and institutionalized the sexual revolution of the sixties and seventies. Even as the evidence has mounted to undeniable proportions that something has gone horribly wrong with relations between the sexes on our campuses, colleges will not admit culpability for the ugly scene. Most important, they will not admit that the great experiment of institutionalizing the sexual revolution has failed at the cost of many, many ruined lives.

In the wake of the Rolling Stone scandal, one might have expected the university to commence a conscientious self-­examination into the underlying reasons for the present scene. Not so. The newly named President’s Ad Hoc Group on University Climate and Culture has ­created work groups that will do no more than address the obvious symptoms of the sexual malaise, such as alcohol consumption, and rehash tired methods to prevent sexual violence. Meanwhile, the university turns a blind eye to the pervasive sexual chaos that our students describe. Under these ­circumstances, the culture certainly will not change, and as for the climate, it will be characterized increasingly by intrusive administrative procedures and policing activities.

In this regard, let’s not lose sight of the fact that a falsified report of a gang rape became the occasion for a university-wide crusade to put a stop to ­sexual violence of every kind. When for administrative purposes we categorize rape as one specimen among many of sexual misconduct, we lose a vital sense of the full scale of sexual disorder that afflicts college life. When we become incapable of responding to rape as what it is, an act just one step short of murder, then all else that has gone awry with sex in the university takes on the look of normality.

Already, during orientation sessions, prior and subsequent to matriculation, deans and counselors admonish newly arriving seventeen- and eighteen-year-olds to make “good decisions” as they reconnoiter a new terrain of sexual freedom out of the purview of family, church, and neighborhood. It can seem to a young mind as if college is about sex and the bedroom first, and education and the classroom second. In these sessions, nothing is indicated, nor is advice given, as to what the “good choice” is. None of the administrators are free to speak their minds on the matter. The students are left to infer that the university has no firm belief on the subject and that, so long as partners assent to sex, anything is possible and permissible.

Consequently, when an act of sexual misconduct, violent or otherwise, is alleged, an avoidance of moral standards under the pretense of extending freedom to young adults quickly and perversely turns to finding guilt in any party conveniently at hand. Thus, the false accusation against one fraternity ­immediately implicated all fraternities, and all of the young men belonging to them became suspects. This was a dreadful thing to watch. In our classes, we witnessed confusion, humiliation, and anger in the faces of these young men. A male student in one of Guroian’s classes lamented:

“Being a ‘fraternity man,’ I have felt like I have a huge target on my back since this thing came out, and it’s tough. . . . Going beyond male-female sexuality, male sexuality in particular has fallen to a despairing place. . . . Males have been so subverted in culture sexually that there seems to be no place to exercise a healthy male pride or exhibit the wildness and chest-pumping that is part of manhood.”

The university’s transference of fault reflects its claim to moral innocence. Someone or something other than the college or university is to blame. Those who cultivate moral innocence avert their eyes from the fact that evil resides in the world. This is what is implicit in the initial counsel of “good choices.” Faced with sexual violence, the allegedly “innocent” university pleads that it is not responsible, morally or legally, for the anarchic and destructive sex that happens. “It is all the fraternities’ fault. It is the fault of the benighted heritage of a Southern male institution. It is the fault of flawed policies that state and federal governments have mandated.”

Another strategy available to a self-­complimentary moral innocence, confident in its purity, locates fault in some other object—a deck of cards, a bottle of whisky, the curves of a person’s body, an unpopular race, a fraternity. Regulate, remove, or hide these factors and the undesirable behavior will go away.

Dartmouth proclaims that hard liquor will be banished from campus and intensifies its war on the Greek system. It will institutionalize sex training for its students over the entire duration of their college stay and beef up security, but it will not admit that the college itself created the environment it blames others for. The University of Virginia is training unarmed security officers named Ambassadors, garbed in “neon-green vests,” to be on the lookout for students “in vulnerable states and guide them to safety.” Why not also position cameras in all dormitory rooms and suites?

Meanwhile, not a thought is given to the possibility that the new coeducational college that was brought into existence forty years ago is the “sick man” in our midst that invites American youth into the new debauchery.

There are many ironies in the proposed remedies of surveillance and reeducation. One irony in particular stands out. The same persons who in their youth supported the liberation of the sexes from so-called Victorian inhibitions and morals are now rushing to impose at colleges complex codes of sexual conduct that would have been unimaginable a generation ago. These codes reveal well the dilemma they face. When equality of the sexes became the epicenter of the sexual revolution, activists removed all of the conventions and arrangements that shielded females from aggressive male behavior. They had to do so, or else they would have appeared still to respect differences between men and women. But now, faced with rising numbers of damaged students, they must produce rules of sexual engagement that will stop the abuses and traumas. The dilemma is this: How do you acknowledge the special vulnerability of women to men while disallowing distinct codes of conduct for men and women? The current solution is to adopt a formal and abstract language that ­maintains the unisex ideal and keeps silent about male–female ­differences.

Perusing the new college “sex manuals” is like studying instructions for the operation of machinery. In this hyper-bureaucratic vision, mind and will are described to exist in a macabre, disembodied state: a Cartesian dualism gone positively mad. The University of Virginia document on sexual violence reads as follows: “A person who has given Effective Consent to engage in Sexual Contact or Sexual Intercourse may withdraw Effective Consent at any time. It is the responsibility of the person withdrawing Effective Consent to communicate, through clear words or actions, that he or she no longer wishes to engage in the sexual activity.” Sexual contact is “any intentional sexual touching, however slight, with any object, performed by a person upon another person.” Now who believes that sex happens this way, where persons rule over their bodies like technicians ­operating a robot?

Codes of sexual conduct, like these we have cited from the University of Virginia, are not what they seem. They are not preventive measures in the real world. The young women who visited Wilson when he was dean of the Echols Scholars Program and revealed to him that they had been raped or assaulted sexually were not complaining that university rules about sexual conduct had been violated or their autonomy compromised. They came to him deeply wounded; the only thing left for them to salvage was their pride in themselves as young scholars. They needed to be heard in a personal way, by someone they perceived as having moral authority capable of helping them determine how to live their lives.

Administrative and juridical rules supported by sanctions cannot make a humane culture. Only moral convictions about right and wrong ensconced in manners and customary restraints can ensure a healthy culture of relations between the sexes. Consent does not suffice for a sexual morality, not even in deciding right from wrong. Bad and harmful sex can happen even when there is consent. Human beings often consent to being acted upon in ways that will do them harm. Does consent alone make it right for me to do something with or to someone to which she has agreed but that I know will harm her?

Statements such as the following in the University of Virginia’s document on sexual violence are not neutral in content. “The University urges students to exercise extreme caution before engaging in sexual activity when either or both parties have been consuming alcohol.” This is a morally bankrupt and aseptic admonition. It gives the approval, if only with a nod, to the sexual free-for-all that wreaks such havoc on the lives of young men and women. And we should add, it has little or no influence over its audience. Youths do not heed voices that lack moral conviction.

Coming to grips with what we, the university, have done to our students, and are doing to them even now, calls for a full recognition of the irresponsibility of our current and past posturing of moral innocence, as well as for a critique of an ideology of consent that leaves very little moral ground on which to stand.

Much of what we have discussed is intramural, as we speak from fifty years of experience at a particular educational institution. Yet we are confident that what we describe is familiar to others. We have not rehearsed the history in order to go back to what was. There is no returning to the past. A culture of courtship in which sex was given form and meaning was taken down and replaced by a rudderless, sexualized campus. We do not expect that a healthy culture good for both sexes will emerge anytime soon. That will take leadership that seems nowhere on the horizon.

And the problem isn’t just the leadership at our colleges. In this fog of formless sex, students remain reticent or become defensive when they perceive that their freedom is threatened. In January of this year, the National Panhellenic Conference, an association of national sororities, instructed sorority women at the University of Virginia for their own safety not to attend the annual Boys Bid Night fraternity parties. This prompted an immediate counterreaction that has not yet played out entirely. Female students protested that this directive contradicted the gains women have made to stand on equal ground with men in social and sexual matters.

One reason the effort offends is that it comes off solely as a restriction. The conference’s directive lacked the positive social or moral context that it might well have had forty years ago. Thus, we are not surprised that young women at the university object. Nor are we surprised that the young women, many of whom attend our classes, do not see that they remain on a dangerous and uneven playing field in sexual matters at fraternity parties, or most anywhere at the university. At fraternity parties and many other places of undergraduate life outside of the classroom, the boys hold the stronger cards. This is perilous for young women. The hook-up culture that has replaced dating is all to the male’s advantage, and it threatens to turn him into a lout.

In the past century, Walker Percy observed that contemporary men and women are so used to the ragged and rapacious character of sex in their time that nothing really shocks them anymore. What used to jolt people out of the innocent’s dream life is now a thing of passive “interest” at best. Genital sex, Percy concluded, has become our last contact with reality. Cells on cells, skin on skin, has become the last evidence of being and sign of metaphysical import. But this cannot satisfy the human quest for meaning and community. Something of this order is the only possible explanation for the halo, breastplate, and sword we have extended to sex among our students, and for the furious outrage of our pathetic pretense to innocence when of late we “discovered” what has been going on around us for forty years.

A year ago, Guroian sat back and quietly listened to a vigorous exchange among thirty students in a seminar he teaches on sexuality. This was at the close of a section on the contemporary state of courtship. After a quarter-hour of intense discussion, as the classroom finally quieted, Guroian asked, “Do I hear you rightly? Are you saying that the whole thing has unraveled?” He was answered with silence. He looked around for at least one dissenting face. There was none.

Vigen Guroian is professor of religious studies in Orthodox Christianity at the University of Virginia. William Wilson is professor emeritus of religious studies at the University of Virginia and director of the Jefferson Fellowship at the Jefferson Scholars Foundation.

The Atlanta teachers’ trial: A perfect example of America’s broken justice system

by Scott Lemieux via TheWeek.com

standardizeTest

During a sentencing hearing on Tuesday, Fulton County Superior Court Judge Jerry Baxter announced that the crime under consideration was “the sickest thing that’s ever happened in this town.” Given that Atlanta, the town in question, has seen crimes including racist and anti-semitic lynchings, the serial murder of children, and a terrorist bombing at the Olympics, the bar is rather high. So what was the particularly heinous and perverse crime that had been committed?

School administrators and teachers fudged the results of standardized tests.

It seems safe to say that Judge Baxter lost his perspective. And the prosecutors who brought racketeering charges against the educators did, too. As a result, eight teachers and administrators were given jail sentences of at least a year. Three administrators were given 21-year sentences with seven served in prison, far more than the one to three years that prosecutors were seeking.

This result is a classic example of how excessive sentences and abuse of prosecutorial discretion have resulted in what amounts to a mass incarceration disaster in the U.S.

To say that the racketeering charges are breaking a butterfly on a wheel is not to condone the actions of these teachers and administrators. Whatever one thinks about high-stakes standardized tests, they had a professional duty to administer them with integrity, and their actions are fireable offenses. But their behavior does not justify prosecution under statutes intended to be used against organized crime.

My view that the loss of livelihood was sufficient punishment is far from idiosyncratic. As Dana Goldstein has demonstrated in an essential piece for The Marshall Project, it is extraordinarily unusual for criminal charges of anything like this severity to be brought in such cases, even though “adult tampering with student testing is depressingly widespread.” To provide some context, non-token jail terms have generally been reserved for teachers who are sexual predators.

The legal context of the testing should also serve to mitigate the offense. In theory, standardized testing can be a useful tool in evaluating teachers and schools, but the regime established by the No Child Left Behind Act does not use it well. The statute sets up very rigid standards derived from single high-stakes tests. The unrealistic performance targets ensure that even competent teachers run the risk of being branded failures and getting sacked, while decent schools are in danger of being declared failures and closed.

Given the structure created by NCLB, widespread cheating by desperate educators was inevitable. That doesn’t excuse their actions, but it’s also a factor that should be taken into account when determining whether a group of educators should be singled out for extraordinary punishment.

One potential defense of the prosecutors and the judge in this case is that the teachers and administrators who are being sent to prison have only themselves to blame, since they refused to cop a plea. The educators who did so were given parole, and before sentencing Judge Baxter urged convicted defendants to take a deal that would have involved shorter sentences served only on weekends. “We didn’t start out with the goal of putting educators in jail,” asserted District Attorney Paul Howard.

This is still a lousy justification for the state’s behavior, one that reveals another major problem with the American criminal justice system. Prosecutors with almost unlimited discretion can use threats of absurdly disproportionate maximum sentences to essentially punish the accused for exercising their rights to a fair trial. The defendants may have been unwise not to take a deal (and waive their right to appeal) before sentencing, but if Judge Baxter thought the terms of the deal were fair, nothing was stopping him from imposing that sentence himself.

People should be punished for their actions, not for refusing to take pleas. And the effect of this justice through plea bargain is for people who commit similar offenses to be given different punishments for wholly arbitrary reasons.

Admittedly, I would have less sympathy for guilty defendants who refused to take deals if the underlying offenses were, say, serious violent crimes the state had no choice but to prosecute. But this simply was not one of those cases. Getting the criminal law involved was unnecessary and served no legitimate purpose.

At both the federal and state level, American government tries to solve too many problems with the criminal law. In this case, the appropriate sanction for professional misconduct should be a loss of job (or perhaps a suspension or other employment-related remedy). The prosecutors were right the first time: None of these people belong in jail.

Why Atheists Change Their Minds: 8 Common Factors

by Matt Nelson via WordonFire.org

timthumb (3)

Conversions from atheism are often gradual and complex, no doubt. For many converts the road is slow and tedious, tiring and trying. But in the end unbelievers who find God can enjoy an inner peace that comes from a clear conscience in knowing they held to truth and followed the arguments faithfully.

Of course not all converts from atheism become Christian or even religious. Some converts only reach a deistic belief in God (an areligious position that God is “impersonal”) but the leap is still monumental; and it opens new, unforeseen horizons.

The factors that lead to faith are often diverse. It is clear that every former atheist has walked a unique path to God. Cardinal Ratzinger was once asked how many ways there are to God. He replied:

“As many ways as there are people. For even within the same faith each man’s way is an entirely personal one.”

Of course, the pope-to-be was not endorsing the view that “all religions are equal” but rather that there always seems to be a unique combination of factors—or steps—that move each convert towards belief in God. It also seems that some of these factors are more prominent across the board than others.

Here are eight common factors that lead atheists to change their minds about God:

 

1. GOOD LITERATURE AND REASONABLE WRITING.

Reasonable atheists eventually become theists because they are reasonable; and furthermore, because they are honest. They are willing to follow the evidence wherever it leads; and in many cases the evidence comes to the atheist most coherently and well-presented through the writings of believers in God.

Author Karen Edmisten admits on her blog:

“I once thought I’d be a lifelong atheist. Then I became desperately unhappy, read up on philosophy and various religions (while assiduously avoiding Christianity), and waited for something to make sense. I was initially  appalled when Christianity began to look  like the sensible thing, surprised when I wanted to be baptized, and stunned that I ended up a Catholic.”

Dr. Holly Ordway, author of Not God’s Type: An Atheist Academic Lays Down Her Arms, describes the consequences of reading great, intelligent Christian writers:

“I found that my favorite authors were men and women of deep Christian faith. C.S. Lewis and J.R.R. Tolkien above all; and then the poets: Gerard Manley Hopkins, George Herbert, John Donne, and others. Their work was unsettling to my atheist convictions…”

Dr. Ordway mentions the eminent 20th century Oxford thinker, C.S. Lewis. Lewis is a prime example of a reasonable but unbelieving thinker who was willing to read from all angles and perspectives. As a result of his open inquiry, he became a believer in Christ and one of modern Christianity’s greatest apologists.

G.K. Chesterton and George MacDonald were two of the most influential writers to effect Lewis’ conversion. He writes in his autobiography, Surprised By Joy:

“In reading Chesterton, as in reading MacDonald, I did not know what I was letting myself in for… A young man who wishes to remain a sound Atheist cannot be too careful of his reading.”

Author Dale Ahlquist writes matter-of-factly that “C.S. Lewis was an atheist until he read Chesterton’s book, The Everlasting Man, but he wasn’t afterwards…”

Ironically, it was C.S. Lewis’ influential defenses of Christianity that would eventually prompt countless conversions to Christianity—and his influence continues today unhindered. Among the Lewis-led converts from atheism is former feminist and professor of philosophy, Lorraine Murray, who recalls:

“In college I turned my back on Catholicism, my childhood faith, and became a radical, gender-bending feminist and a passionate atheist …. Reading Lewis, I found something that I must have been quietly hungering for all along, which was a reasoned approach to my childhood beliefs, which had centered almost entirely on emotion. As I turned the pages of this book, I could no longer ignore the Truth, nor turn my back on the Way and the Life. Little by little, and inch by inch, I found my way back to Jesus Christ and returned to the Catholic Church.”

For an in-depth account of Murray’s conversion, see her book: Confessions Of An Ex-Feminist.

 

2. “EXPERIMENTATION” WITH PRAYER AND THE WORD OF GOD.

The Word of God is living. It has power beyond human comprehension because it is “God-breathed.” God speaks to man in many ways; but especially through prayer and the reading of the inspired Scriptures. When curiosity (or even interest) of non-believers leads to experimentation with prayer or reading the Bible the results can be shocking, as many converts attest.

One former atheist who was profoundly affected by prayer and the Scriptures is author Devin Rose. On his blog, he describes the role that God’s Word played in his gradual conversion process from atheism to Christianity:

“I began praying, saying, “God, you know I do not believe in you, but I am in trouble and need help. If you are real, help me.” I started reading the Bible to learn about what Christianity said…”

Once Rose began to read the Scriptures and talk to God, even as a skeptic, he found himself overwhelmed by something very real:

“Still, I persevered. I kept reading the Bible, asking my roommate questions about what I was reading, and praying. Then, slowly, and amazingly, my faith grew and it eventually threatened to whelm my many doubts and unbelief.”

And the rest was history for the now rising Catholic apologist and author of The Protestant’s Dilemma.

Similarly, renowned sci-fi author John C. Wright distinctly recalls a prayer he said as an adamant atheist:

“I prayed. ‘Dear God, I know… that you do not exist. Nonetheless, as a scholar, I am forced to entertain the hypothetical possibility that I am mistaken. So just in case I am mistaken, please reveal yourself to me in some fashion that will prove your case. If you do not answer, I can safely assume that either you do not care whether I believe in you, or that you have no power to produce evidence to persuade me…If you do not exist, this prayer is merely words in the air, and I lose nothing but a bit of my dignity. Thanking you in advance for your kind cooperation in this matter, John Wright.’”

Wright soon received the answer (and effect) he did not expect:

“Something from beyond the reach of time and space, more fundamental than reality, reached across the universe and broke into my soul and changed me…I was altered down to the root of my being…It was like falling in love.”

Wright was welcomed into the Catholic Church at Easter in 2008.

 

3. HISTORICAL STUDY OF THE GOSPELS.

Lee Strobel, the former legal editor of the Chicago Tribune and author of the influential work, The Case For Christ, is a prime example of what happens when an honest atheist sets out to establish once and for all whether the claims of the Gospels are reliable or not.

Strobel writes at the end of his investigation in The Case For Christ:

“I’ll admit it:I was ambushed by the amount and quality of the evidence that Jesus is the unique Son of God… I shook my head in amazement. I had seen defendants carted off to the death chamber on much less convincing proof! The cumulative facts and data pointed unmistakably towards a conclusion that I wasn’t entirely comfortable in reaching.” (p. 264)

Modern historical scholars like Craig Blomberg and N.T. Wright have advanced the area of historical theology and the study of the claims of the Gospels to exciting new heights. The results of such ground-breaking studies are one of the greatest threats to modern day atheism.

Referring specifically to the historical evidence for the resurrection of Christ in the Gospels (discussed below), former atheist and freelancer, Philip Vander Elst, writes:

“The more I thought about all these points, the more convinced I became that the internal evidence for the reliability of the Gospels and the New Testament as a whole was overwhelming.”

 

4. HONEST PHILOSOPHICAL REASONING.

Philosophy means “love of truth.” Philosophy is meant to lead one to truth; and it certainly will, if the philosopher is willing to honestly consider the arguments from both sides and follow the best arguments wherever they may lead.

Psychologist Dr. Kevin Vost recalls his discovery of the arguments of St. Thomas Aquinas:

“Pope Leo XIII had written in the 1879 encyclical Aeterni Patris that for scientific types who follow only reason, after the grace of God, nothing is as likely to win them back to the faith as the wisdom of St. Thomas, and this was the case for me. He showed me how true Christian faith complements and perfects reason; it doesn’t contradict or belittle it. He solved all the logical dilemmas.”

Philosopher Dr. Ed Feser, in his article, The Road From Atheism, recounts the shocking effectof opening himself to the arguments for the existence of God:

“As I taught and thought about the arguments for God’s existence, and in particular the cosmological argument, I went from thinking “These arguments are no good” to thinking “These arguments are a little better than they are given credit for” and then to “These arguments are actually kind of interesting.”  Eventually it hit me: “Oh my goodness, these arguments are right after all!”

Feser concludes:

“Speaking for myself, anyway, I can say this much.  When I was an undergrad I came across the saying that learning a little philosophy leads you away from God, but learning a lot of philosophy leads you back.  As a young man who had learned a little philosophy, I scoffed.  But in later years and at least in my own case, I would come to see that it’s true.”

Two fantastic books from Edward Feser include The Last Superstition: A Refutation Of The New Atheism and Aquinas. Also recommended is Kevin Vost’s From Atheism to Catholicism: How Scientists and Philosophers Led Me to the Truth.

 

5. REASONABLE BELIEVERS.

It has been the obnoxious position of some (not all) atheists that in order to believe in God, one must have a significant lack of intelligence and/or reason. Most atheists believe that modern science has ruled out the possibility of the existence of God. For this reason, they tag believers with a lack of up-to-date knowledge and critical thinking skills. (Of course, the question of the existence of a God who is outside of the physical universe is fundamentally aphilosophical question—not a scientific question.)

Intelligent and reasonable believers in God, who can engage atheistic arguments with clarity and logic, become a great challenge to atheists who hold this shallow attitude towards the existence of God.

Theists especially make a statement when they are experts in any field of science. To list just a few examples: Galileo and Kepler (astronomy), Pascal (hydrostatics), Boyle (chemistry), Newton (calculus), Linnaeus (systematic biology), Faraday (electromagnetics), Cuvier (comparative anatomy), Kelvin (thermodynamics), Lister (antiseptic surgery), and Mendel (genetics).

An honest atheist might presume, upon encountering Christians (for example) who have reasonable explanations for their supernatural beliefs, that the existence of God is at least plausible. This encounter might then mark the beginning of the non-believer’s openness towards God as a reality.

Consider the notable conversion of former atheist blogger, Jennifer Fulwiler. Her journey from atheism to agnosticism and—eventually—to Catholicism, was slow and gradual with many different points of impact. But encountering intelligent believers in God was a key chink in her atheist armor.

In this video interview with Brandon Vogt, Jen explains how encountering intelligent, reasonable theists (especially her husband) impacted her in the journey towards her eventual conversion.

For the full account of Jen’s conversion process, get her must-read book, Something Other Than God. Her blog is conversiondiary.com.

And then there’s Leah Libresco—another atheist blogger turned Catholic. Leah recalls the challenging impact of reasonable Christians in her academic circle:

“I was in a philosophical debating group, so the strongest pitch I saw was probably the way my Catholic friends rooted their moral, philosophical, or aesthetic arguments in their theology. We covered a huge spread of topics so I got so see a lot of long and winding paths into the consequences of belief.”

Recalling her first encounter with this group of intelligent Christians, she writes on her blog:

“When I went to college…I met smart Christians for the first time, and it was a real shock.”

That initial “shock” stirred her curiosity and propelled her in the direction of Christianity. Leah is now an active Catholic.

Finally, there’s Edith Stein, a brilliant 20th century philosopher. As an atheist, Edith was shocked when she discovered the writings of Catholic philosopher, Max Scheler. As one account of her conversion recounts:

“Edith was enthralled by Scheler’s eloquence in expounding and defending Catholic spiritual ideals. Listening to his lectures on the phenomenology of religion, she became disposed to take religious ideas and attitudes seriously for the first time since her adolescence, when she had lost her faith and and given up prayer.”

Edith Stein would eventually convert to Catholicism and die a martyr. She is now known as St. Teresa Benedicta of the Cross.

 

6. MODERN ADVANCES AND LIMITATIONS IN SCIENCE.

Antony Flew was one of the world’s most famous atheists of the 20th century. He debated William Lane Craig and others on the existence of God. But eventually his recognition of the profound order and complexity of the universe, and its apparent fine-tuning, was a decisive reason for the renowned atheist to change his mind about God’s existence.

In a fascinating interview with Dr. Ben Wiker, Flew explains:

“There were two factors in particular that were decisive. One was my growing empathy with the insight of Einstein and other noted scientists that there had to be an Intelligence behind the integrated complexity of the physical Universe.”

He concluded that it was reasonable to believe that the organization of space, time, matter and energy throughout the universe is far from random.

As Dr. Peter Kreeft has pointed out, no person would see a hut on a beach and conclude that it must have randomly assembled itself by some random natural process, void of an intelligent designer. Its order necessitates a designer. Thus if this “beach hut analogy” is true, how much more should we believe in an Intelligent Designer behind the vastly more complex and ordered universe and the precise physical laws that govern it (click here for William Lane Craig’s argument for the fine-tuning of the universe).

Flew continues in his exposition on why he changed his mind about God:

“The second was my own insight that the integrated complexity of life itself—which is far more complex than the physical Universe—can only be explained in terms of an Intelligent Source. I believe that the origin of life and reproduction simply cannot be explained from a biological standpoint . . . The difference between life and non-life, it became apparent to me, was ontological and not chemical. The best confirmation of this radical gulf is Richard Dawkins’ comical effort to argue in The God Delusion that the origin of life can be attributed to a “lucky chance.” If that’s the best argument you have, then the game is over. No, I did not hear a Voice. It was the evidence itself that led me to this conclusion.”

Parents often describe their experience of procreation as “a miracle,” regardless of their religious background or philosophical worldview. Intuitively, they seem to accept that there is something deeply mysterious and transcendent at work in the bringing forth (and sustenance) of new human life. Flew also was able to realize (after a lifetime of study and reflection) that there could be no merely natural explanation for life in the universe.

For a more in-depth account of Flew’s change of mind on God’s existence, read There Is A God: How The World’s Most Notorious Atheist Changed His Mind.

7. EVIDENCE FOR THE RESURRECTION.

Thanks to the phenomenal work of leading New Testament scholars, including Gary Habermas, William Lane Craig, and N.T. Wright, the case for Christ’s resurrection has become more airtight than ever.

Modern historical studies have left little doubt about what the best explanation is for the alleged postmortem appearances of the risen Jesus, the conversions of Paul and James, and the empty tomb: Jesus really was raised from the dead. Even most of today’s critical New Testament scholars accept these basic facts as historically certain (the appearances, conversions, empty tomb, etc); but they are left limping with second-rate alternative explanations in a last ditch effort to refute the true resurrection of Christ and “signature of God”, as scholar Richard Swinburne has tagged it.

The case for the resurrection of Jesus had a significant impact on the former atheist, now Christian apologist, Alister McGrath. He recalls in one of his articles:

“My early concern was to get straight what Christians believed, and why they believed it. How does the Resurrection fit into the web of Christian beliefs? How does it fit into the overall scheme of the Christian faith? After several years of wrestling with these issues, I came down firmly on the side of Christian orthodoxy. I became, and remain, a dedicated and convinced defender of traditional Christian theology. Having persuaded myself of its merits, I was more than happy to try to persuade others as well.”

For more on McGrath’s journey see his book, Surprised By Meaning.

 

8. BEAUTY.

The great theologian, Hans Urs von Balthasar, wrote:

“Beauty is the word that shall be our first. Beauty is the last thing which the thinking intellect dares to approach, since only it dances as an uncontained splendour around the double constellation of the true and the good and their inseparable relation to one another.”

Father von Balthasar held strong to the notion that to lead non-believers to belief in God we must begin with the beautiful.

Dr. Peter Kreeft calls this the Argument from Aesthetic Experience. The Boston College philosopher testifies that he knows of several former atheists who came to a belief in God based on this argument (for more from Dr. Kreeft, see his Twenty Arguments For The Existence Of God).

In classic Kreeftian fashion, he puts forward the argument in the following way:

“There is the music of Johann Sebastian Bach.
Therefore there must be a God.

You either see this one or you don’t.”

Kresta in the Afternoon – April 16, 2015

Talking about the “Things That Matter Most” on April 16, 2015


4:00 – The Relevance of the Theology of the Body

It’s been just over ten years since the end of St. John Paul II’s earthly mission and his legacy lives on. Marybeth Bonacci is here with a look into the relevance of John Paul II masterpiece the Theology of the Body, both today and into the future.

4:20 – A History of Apologetics

Christopher Check joins us today to discuss the history of apologetics and how strategies for defending the faith have evolved. The arguments remain the same but the applications for those arguments may change with the times. What are the most effective strategies for today?

4:40 – My Battle against Hitler

Dietrich von Hildebrand was a German philosopher who campaigned heavily against Hitler and Nazi ideology. John Henry Crosby has extensively studied von Hildebrand’s work and has devoted years of study to von Hildebrand’s teachings. Through his study he has found a living witness to the power of faith and the nobility of truth. He joins us to discuss von Hildebrand’s teachings and legacy.

5:00 – Coming Home to Holy Mother Church

Marcus Grodi lived a faithful life as a Protestant minister for years. He eventually began to feel that something was missing, which started his amazing journey home to the Catholic Church. He joins us today with his son Jonmarc.

5:40 – TBA  

 

 

 

Is Selling a Cake Sinful?

We recently had a commenter post on the above video this question:

“Can someone explain how making a neutral good (like a cake) for a price is a sin? It doesn’t show support unless it’s a gift, right? I can’t get a straight Catholic answer for this. Thanks. “

My response:

I do not think, objectively speaking, selling a cake is a sin. The cake is baked and sold for the purpose of commercial transaction. The baker has no control over the use of the cake once the sale is made.

Nevertheless, many Christians claim: My business is not just my occupation but my vocation. All I do is for the glory of God. So, “Can I, in good conscience, permit my vocation to be compromised by baking a cake for a homosexual wedding? I want all of my labor to serve God’s purposes.”  I would ask if the baker would also deny service to a couple each of whom are on their fourth marriage and there have been no annullments? Would a Catholic refuse to sell a wedding cake to a couple that defines marriage as a temporary arrangement? I doubt it. If these situations don’t violate one’s conscience then why refuse to sell a cake for another irregular ‘marriage’, i.e., to the homosexual couple?

The Religious Freedom Restoration Act or a similar state law has never been used to deny service to anyone. The state regards retail businesses as public accommodations. This means they must act in ways compatible with the state’s definition of a public accommodation.

The state also believes it has a compelling interest in ending discrimination in public accommodations and that this supercedes an individual’s religious liberty. This is especially so when the conscientious objector’s religious community has no clear teaching that selling a cake is such a circumstance is morally forbidden. In other words, if the Catholic Church doesn’t declare baking such a cake is a sin, a Catholic will probably have a difficult time telling the state that he is morally obligated by his religion to refuse service to a homosexual couple.

Unfortunately, this controversy has been generated for the purpose of discrediting Christians whose consciences bother them about selling a product or rendering a service that will be used for sinful purposes. Most communities have multiple florists, bakers, photographers, etc.  It is usually not burdensome for the homosexual couple to find another florist or photographer or baker. Why a homosexual couple would want to hire a wedding photographer or cake baker who finds gay marriage morally repugnant, is beyond me. Unless, of course, this is simply a contrived conflict to enhance the victim status of homosexuals.

In my estimation, forcing a baker to provide a cake is simply a propaganda move to try and draw parallels between segregated lunch counters and Kresge’s or Woolworth’s unwillingness to serve blacks along with whites in the Jim Crow south. These are not parallel situations.  Through most of human history, skin pigmentation has carried no moral significance. America’s history of racial slavery makes skin pigmentation socially explosive and inter-racial marriages were once objected to by some Protestant Christians because of a misreading of Genesis and the destiny of Noah’s sons. Association with blacks may have been socially repugnant to some whites but there is no serious claim that such association violates a moral principle.

Homosexuality, however, has always been laden with moral implications. There is no moral category called, “acting black”. Acting out of a homosexual orientation is morally significant in a way acting black is not. There is not even a common understanding of what “acting black” means. There is clear consensus on what it means to act out homosexually.  

 I hope this helps.

Response to a question

Recently we had a commenter post a question on this video:

The question was this:

“Dear Al, it troubles me that  you are loosing focus as to what homosexuality really is as well as conversion. Homosexuality has varying degrees that go from hormonal imbalances to a lifestyle being the latter whats rapidly spreading in our culture. One has to do with medical treatment and the second  with, I’ll say it, conversion, and what is to convert? well the word say it: To become something you are not. In either case there has to be some kind of change. No wonder our Lord used the term “conversion” to imply to what extent that change could be.”

My response:

I may have missed your point. So my response is tentative. Homosexuality is a multi-faceted phenomenon. But I don’t expect state, professionally licensed therapists to do the work of pastors or evangelists or spiritual directors. Conversion, in the sense that I think you mean it, has to do with the moral and spiritual transformation that enables one to turn to God and away from sin. Is that what therapists should be promising? I don’t think they should nor do I think they are making such promises. President Obama and his cohorts seem to think that is what Christian therapists have been promising. I don’t think so.

I am unaware of any large movement of professionals claiming “conversion” therapy. This is a straw man that ends up discrediting those individuals who claim to have experienced some measure of change or at least freedom from unchastity.  The “conversion” language originates from non-professional Pentecostal groups who used to commonly promise conversion from homosexual desires when one was born again and became a new creation. Eventually, those who had claimed “conversion” sought to help other same sex attracted people. Prayer, deliverance, and biblical counseling got supplemented by neo-Freudian counseling that relied upon the belief that homosexuality was the result of a deficit in the relationship with the same sex parent. Sometimes this counseling helped, sometimes it didn’t.  (To this day, there are four schools of thought on how same sex attraction originates. If we don’t know where it comes from, it’s not likely we know how to change it.)

In the 1980s, I served on the board of an ex-gay ministry and asked lots of questions and saw lots of mixed results. What I found was that most people, whether through prayer or therapy, didn’t experience a 180 degree turn from homo to hetero. At least half, frankly confessed continued struggling with same sex temptation. Many also gained significant mastery over behavior. I do know those who claim significant to complete change and are married with children. I know others who claim significant change but who retain tempting memories of same-sex stimulation. I know others who have resigned themselves to dealing with same sex temptation for the rest of their lives and yet are committed to chastity. I know others who lied to themselves and others about change when none occurred and became victims of wishful thinking- their own and that of their “counselor”.

By forbidding professionals to offer the possibility of some degree of change is unscientific. The research is not settled. At the moment, far more people experience benefits from the these therapies than suffer harm if the actual studies are to be believed. While the self-reports of people are not the best way to settle the science behind the problem, it certainly isn’t a bad way to proceed on the availability of therapies.

My key points are:

1. Politics are polluting much of the research on homosexuality.

2. Christian therapists don’t promise extravagant conversion. If the client wants it, a humane therapist should be able to offer the possibility of some degree of change or behavior, based on the current science. Pastors, evangelists, deliverance counselors should be able to pray for miracles. Just as some alcoholics are freed from alcoholism at conversion, so too some homosexuals are freed. We don’t, however, license substance abuse therapists who charge people good money claiming their therapy will turn an alcoholic into a non-alcoholic through prayer alone. Professional Christian therapists should not be coerced into silence by a law that denies the full range of scientific studies.

In summary, gay politics is distorting science and harassing Christian therapists.

Secret Archives Show Vatican Tried to Stop Armenian Genocide

by Diane Montagna via Ateleia.org

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VATICAN CITY — Why did Pope Francis’ controversial comments on Sunday about the “Armenian Genocide” cause such a furor in Turkey?

To help understand the true history behind the 1915-16 atrocity, Aleteia interviewed the German historian and author, Dr. Michael Hesemann, who was in Rome for Sunday’s Mass in St. Peter’s Basilica commemorating the 100th anniversary of the genocide, otherwise known as Metz Yeghern [the Great Evil].

The atrocity involved the Ottoman government’s systematic extermination of its minority Armenian subjects inside their historic homeland which lies within the territory constituting present-day Turkey. The total number of people killed in what is also known as the Armenian Holocaust is estimated at between 1 and 1.5 million.

In a new book entitled, The Armenian Genocide [Völkermord an den Armeniern], Hesemann reveals for the first time the content of never-before-published documents on “the greatest crime of World War I,” and how Pope Benedict XV and Vatican diplomacy tried to stop the deportations of the Armenians into the Syrian desert, save the victims and prevent the massacre of an entire people.

In this interview, Hesemann shares his findings, which include evidence of Masonic involvement, and expresses both his admiration for Pope Francis for drawing attention to the genocide of Christians and ethnic minorities, and his disappointment over the absence of the German Ambassador to the Holy See at Sunday’s commemorative Mass.

Dr. Hesemann, what led you to write a book on what documents contained in the Vatican Archives reveal about the Armenian Genocide? 

Actually it was a kind of coincidence. I work as an historian for the “Pave the Way Foundation” in an intensive study of all the aspects of the life of Eugenio Pacelli, the man who eventually became Pope Pius XII.

From 1917-1925, Pacelli was Nuncio in Munich, so I went through the files of the Apostolic Nunciature in Munich, only to discover one folder with the title “Persecution of the Armenians”.

I opened it and found a letter of the Archbishop of Cologne, Cardinal von Hartmann, to the Chancellor of the Reich, Graf (Count) Härtling, in which he calls the persecution of the Armenians “not less brutal than the persecutions of the Christians in the first centuries of Christianity.” The Archbishop requested an urgent German intervention, unfortunately in vain.

In the same file I found a copy of a letter written by Pope Benedict XV to the Sultan, asking for mercy for the innocent Armenians. These documents both touched me and aroused my curiosity. I felt I had just touched the tip of an iceberg and was sure I would find more data, and indeed I did — some 2500 pages so far.

I soon realized that no historian had ever worked with most of these documents, and that all this information was obviously unknown even to the leading experts on the Armenocide.

Given the importance of their content, I decided to write a book, putting the documents in the context of what we already know about the events of 1915-18.

What was the most surprising and unexpected insight you discovered in the Vatican Archives about the Armenian genocide?

The most surprising insight was that the Armenian genocide was in fact just part of a bigger plan — the extermination of all non-muslim minorities in the Ottoman Empire.

The ruling “Young Turk” movement came in contact with European ideas of nationalism and the concept that only a homogenous state can be a strong state. That is why they believed that the weakness of the Ottoman Empire was caused by its multi-religious and multi-ethnic character.

They wanted to “heal” this “weakness” by eliminating all foreign elements, which first meant the Christians who numbered 19% of the population in early 1914. Besides the Armenians, also Aramaic and Assyrian Christians, Catholic and Greek Orthodox Christians were persecuted and murdered.

The Turkish claim of a conspiracy between Russia and some Armenian leaders was nothing but a lie to justify those measures. If that were really the case, why did they kill innocent women and children, too? And why didn’t they spare the other Christian groups, which were never under suspicion? Indeed, the Turkish Secretary of the Interior, Talaat Bey, quite frankly told Johann Mordtmann of the German Embassy, according to a report to Berlin: “The (Turkish) government uses the war to get rid of our internal enemies — the indigenous Christians of all denominations — without diplomatic interventions by foreign nations.”

This is also what we read in some of the Vatican documents, e.g. a report written by Fr. Michael Liebl, an Austrian Capuchin missionary, who learned in Samsun: “Not the Armenians, the Christians were sentenced (to death) at a secret meeting of the Young Turks 5 or 6 years ago in Thessaloniki.”

What measures did Benedict XV take diplomatically to help save the Armenians from deportation into the Syrian desert?

Already in June 1915, the Vatican had a vague idea of what had happened in Eastern Anatolia. One month later, there was no doubt about the horrible massacres carried out against most of the male Armenian population. For the whole of August 1915, Msgr. Dolci — the Apostolic Delegate in Constantinople — did everything humanly possible to interfere diplomatically — without any success.

When drastic reports reached the Vatican in September 1915, Pope Benedict XV wasted no more time and decided to act. He sent an autograph to Sultan Mehmet V, pleading for mercy for the Armenians. The Turks refused even to receive it. For two months, Msgr. Dolci tried everything to present it to its addressee, but it was not received by the Sultan.

Only when he asked both the German and the Austrian ambassador for help was he granted an audience. When another four weeks later the Sultan answered, most of the deportations were already completed. All promises of the Turks to end the massacres or spare one group or the other — or to let them return home — turned out to be lies.

In December, Pope Benedict referred to the failure of any diplomatic intervention in his allocution to the Cardinals at the Consistory of December 6, 1915. In it, he spoke of “those sorrowful people of the Armenians, almost completely driven into their extermination.”

In June 1916, the Armenian Catholic Patriarch had to inform the Holy See: “The project of the extermination of the Armenians in Turkey is still going on. (…) The exiled Armenians … are continuously driven into the desert and there stripped of all vital resources. They miserably perish from hunger, disease and extreme climate. (…) It is certain that the Ottoman government has decided to eliminate Christianity from Turkey before the World War comes to an end. And all this happens in the face of the Christian world.”

Why is this only coming to light now?

Well, good question. Of course, the files from the pontificate of Benedict XV have only been open since the 1990s. Besides this, not too many historians have access to them. And perhaps just nobody had any idea what he would find there — it’s only a guess.

Among the documents contained in your book, you include a letter written by the Superior of the Capuchins in Ezrurum, Fr. Norbert Hofer, to the Vatican in October 1915, which states: “The punishment of the Armenian nation (for alleged uprisings) is merely a pretext used by the Masonic Turkish government to exterminate all Christian elements in this country.” 

Many readers may be surprised to hear mention of the Masons in relation to the Armenian Genocide, particularly in light of the desire at the time to unite Turkey with Sunni Islam as the state religion? Can you explain how the Masons factor in to the Armenian genocide, and who are the “Young Turks” which you referred to earlier?

Yes, of course. It would have been easy and rather populist to blame Islam for the Armenian genocide, especially as we are facing the horrible events of our own time in the very same region, with Islamic States’ massacre against Christians and Yazidis in the north of Syria and the Iraq.

But none of the responsible politicians, neither Talaat nor Enver nor Cemal Pasha, was a fanatic Muslim. The Young Turks were anything but fundamentalists. They were a young, revolutionary movement started by Turkish academics who had studied in most cases in Paris, where they came in contact with both the ideals of Masonry and European nationalism. Many of them were accepted by Masonic lodges and indeed the lodge of Thessaloniki became a kind of national headquarters for them.

Talaat Bey — the man responsible for the Armenocide — was even Grandmaster of the Grand Orient of the Turkish Masonry. That’s a historical fact. The ideology of the Young Turks can be described as “proto-fascism.” Only race did not play any role as the unifying element, since there is nothing like a “racially pure” Turk. Rather, it was substituted by religion, namely Sunni Islam.

Islam was therefore instrumentalized for political reasons. It gave all those who were involved in the killings a rationale, a justification for their deeds. But behind it was the master plan of a political ideology, which misused religion for its purposes, and so sought the homogenization of the Turkish nation.

As an historian who has studied in depth the events and circumstances surrounding the Armenian genocide, particularly those documented in the Vatican archives, what do you make of Turkey’s reaction to Pope Francis’ statements on Sunday in which he called the Armenian massacre a “genocide”?

I am very grateful to the Holy Father. On Sunday, we not only saw a beautiful, worthy and solemn commemoration of the Armenian martyrdom, we also experienced the victory of truth over diplomacy.

If you know how fanatically Turkey tries every means to debunk the events of 1915-1916, if you follow the chronology of their threats against nations much bigger and more powerful than the Vatican — nations such as France, Germany and the US — you get an idea what it takes to stand up and call a “genocide” what was indeed the first genocide of the 20th century. Thank you, Pope Francis! What a great, wonderful, political pope who indeed acted as the moral conscience of the world and taught us that, as Christians, we should never be afraid of the truth.

The Turkish reaction to his brave remark could be expected. It is always the same. They claim that the Pope was misinformed, although he knows the truth from his own archives. By the way, when will the Turks open theirs?

The Turks even spoke of racism. Should we now assume that, from the Turkish point of view, it is not racist at all to kill nearly a whole nation, a religious and ethnic group, but it is racist to call this a genocide?

It is so sad that the Turks don’t realize how they exclude themselves from the community of civilized nations by such acts. I mean, I am German and my nation committed the most horrible crime in history, the Shoah. But at least we admitted what we did, we deeply regret it and we tried anything possible for reconciliation and compensation.

As a Catholic, I believe that every sin and every crime can be forgiven, if you only confess and regret. But what you neither regret nor confess cannot be forgiven either. Turkey only has one chance to overcome the trauma and guilt of the darkest chapter of its history, and that is to confess and regret! And we will all forgive. If not, these wounds will always be wide open, even after 100 years.

What lessons does the history of the Armenian Genocide hold for us today, particularly in light of present day persecution of Christians in Africa and the Middle East?

If there is one lesson we should learn from the Armenian genocide, it is this: Never turn around, never look away when your brother suffers persecution.

We all, all nations of the civilized world and first of all Germany — Turkey’s ally — share the Turkish guilt, because we allowed this to happen. By opportunism, by giving other topics priority, by what Pope Francis rightly called “the globalization of indifference,” which is so evil. “Cain, where is your brother Abel?” That’s why nobody can ever say that he has nothing to do with the Armenian genocide, the holocaust or the fate of our Christian brothers in Syria and Iraq.

For ignoring their fate and their suffering makes us guilty, too. Not preventing a crime which happens before your very eyes makes you an accomplice of the perpetrator. We should never be ignorant, we should never be indifferent, but rather learn to act responsibly.

This is why I was so very ashamed that, of all the diplomats present in St. Peter’s Basilica that morning commemorating the Armenian martyrs, the one who was missing was Annette Schavan, the German Ambassador to the Holy See. Especially since, as I explained before, Germany as Turkey’s ally holds a special responsibility for their martyrdom. In her case, opportunism won over the truth. And that is a shame. We can only be people of the future if we are not afraid of the past.

Diane Montagna is Rome correspondent for Aleteia’s English edition.

The Tragic Case for Christ

by Joe Heschmeyer via WordonFire.org

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I. AN ANATOMY OF TRAGEDY

Man knows two things: how things are (the World), and how they should be (the Ideal). I don’t mean that he knows these things perfectly, or that every man completely agrees with every other man about what is or what ought to be. But everyone has some sense of these two things, and tragedy – all tragedy – can be traced to the chasm between the two. Together, these two observations form a single insight: things are not as they should be. The larger the gap between these two things, the greater the tragedy.

It is necessary to know both of these things – the World and the Ideal – to experience tragedy. There could be no experience of tragedy if everything were how it ought to be, or if we had no sense that things ought to be other than they were. Neither the beast in the field nor the angel in Paradise feels the anguish of tragedy. But man, in this “valley of tears,” does feel it, because he sees that things are not as they should be. He is like the beast, but without the tragic ignorance; like the angel, but without Paradise.

This is not just a truth about the external world. It’s also a moral assessment of man, and a damning one. You know how you have acted, and you know how you ought to have acted. It’s here that we encounter some of life’s deepest tragedies. Worse yet is the twofold recognition that you’re 1) even now not living the way that you know you should, and 2) not able to be the man that you know you ought to be.

II. THE FOUR POSSIBLE REMEDIES

If the entire drama of human tragedy is this war between how things are and how they should be, between the World and the Ideal, how can we be freed? Left to our own devices, we are faced with only four options: overturn the World, abandon the Idealboth, or neither.

Overturning the World was the most promising of our options. It recognized that the problem is not within our ideals or our interior longing for paradise but within the injustices and failings of daily life. If we could only actualize the Ideal, we could usher in Utopia. But the twentieth century is replete with examples showing how well these utopian crusades fared in practice. Instead of producing a Garden of Eden, these attempts resulted in a horrifying Necropolis.

In fact, even that is putting things too mildly. A Necropolis is a “city of the dead,” while former National Security Adviser Zbigniew Brzezinski places the number of “lives deliberately extinguished by politically motivated carnage” throughout the last century at “no less than 167,000,000” and “quite probably in excess of 175,000,000.” That’s not a city. That’s the combined population of the United Kingdom, France, and Spain. So it’s not just that our attempts to achieve the Ideal have failed. It’s that, more often than not, these attempts have only increased the tragedy.

Abandoning the Ideal. As this striving for Utopia has repeatedly proven disastrous, we are currently trying its opposite: a sort of resignation. If we cannot overturn the World to achieve our Ideal, perhaps we should reject our Ideal. And so we have tried every method that we can imagine. We’ve declared ourselves “good enough,” “basically good people,” pretending that we don’t see the gulf between our actions and our ideals. We’ve proclaimed ourselves ignorant, trying to lose the Ideal in the mists of moral relativism, writing off our misdeeds as mere differences in preferences, rather than real, and tragic, failures. We’ve told ourselves that every ideal or belief, no matter how secular, is a form of “religion” to be rejected as irrational. We endorse a hedonism that acts as if the World is the Ideal. We pretend that the World shouldn’t be any better than it is, that we shouldn’t be any better than we are, and yet we fail to convince even ourselves.

When all of this fails, we simply distract ourselves with the pleasures of the flesh. If we cannot make ourselves angels, we will try to make ourselves beasts. Some of these pleasures are obvious enough: the so-called “pleasures of the flesh,” like sex, drugs, and pornography.

But more often, we lose ourselves in mindless diversions, both on the Internet and “in real life” (a term that has, for many of us, become grimly ironic, as more waking hours are spent online than off). These diversions – sitcoms, social media websites, games, and the rest – are not necessarily bad, of themselves. But when we spend our days chasing our tails rather than our ideals, it’s worth asking what these diversions are diverting us from. We don’t want to ask that question, but we cannot ignore it entirely. Even in the world of escapism and distraction, we find ourselves haunted by the Ideal, and we cannot hold on peacefully to an intentionally meaningless existence. We never fully succeed in lowering ourselves to the level of beasts, and our mindless entertainment can’t drown out our minds completely. We can bury the Ideal, but not kill it.

And so tragedy finds its way even into our life of diversions. Nowhere is this clearer then in the man who has pursued these worldly pleasures with reckless abandon.. Having found that fleeting pleasures flee, he eventually but necessarily slides helplessly into ennui or outrage.

A little of both. The third option, then, is to attempt a sort of balancing act in which we reject ideology and ideologues, but tell ourselves that we still have ideals. We hold to loosely-defined principles and “beliefs” that give us a sense of meaning, but which we can abandon or ignore when convenient. Rather than escaping from the tragic, this risks amplifying it, by acknowledging it without doing anything serious to solve it.

Absurdity and despair. Having seen the futility of our efforts at achieving the Ideal, and the impossibility of avoiding it, we are left with one last option: give in to the tragedy. Sometimes, this takes the form of embracing despair, the approach advocated by absurdism. In his commentary on Camus’ The StrangerSartre writes that “the absurd man will not commit suicide; he wants to live, without relinquishing any of his certainty, without a future, without hope, without illusions.”

But suicide remains an ever-present possibility, a final, desperate attempt to flee tragedy. Some of the clearest-thinking atheists, have seen this. Camus opens The Myth of Sisyphus by declaring, “There is only one really serious philosophical problem, and that is suicide.” But even those who don’t believe in hell can recognize this for what it is: not an escape from tragedy or a triumph over it, but a surrender to it.

III. THE TRAGIC PREAMBLE TO THE GOSPEL

So far, then, this might not sound like the Good News of the Gospel. But in a real way, this is the prolegomena to the Gospel. What we’ve just heard is the secular story of the Fall. Genesis 3:24 tells us that, after the Fall, God “drove out the man; and at the east of the garden of Eden he placed the cherubim, and a flaming sword which turned every way, to guard the way to the tree of life.” You don’t need the Bible to tell you this, because you already know it. You’ve seen and felt within yourself a sense of the Ideal, a sort of homesickness for Eden and for Heaven. But you’ve also seen within the world, and within yourself, that something has gone seriously awry.

You see within yourself the need for salvation, and if you’ve been paying attention, you’ve also seen that you’re incapable of saving yourself. None of us can, no matter how hard we try. It’s precisely here that we encounter Jesus Christ and the Gospel. Revelation shows us why we long for the Ideal: we’re made for Him. And it shows us why we fall short: we’re sinful, fallen creatures. We need grace. Through the Cross, the Gospel gives meaning to tragedy. And best of all, Christ offers us a way out of tragedy, the only way out. We cannot make ourselves angels, and we don’t have to be beasts. We can be Saints instead.

That’s Why I Could Never Be a Catholic

by David Mills via Aleteia.org

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Note to my Protestant friends: When you begin an item with “This is why I could never be a Catholic,” you slightly undermine your point simply by saying it. It tells us that “Should I enter the Church?” is a question you feel you must answer —and answer definitively in public too. When someone assertively answers a question no one is asking, we suspect that he doth protest too much.

Perhaps he feels guilty about not entering the Church. I made such statements at the point my mind and heart were both beginning to push me toward the Church. The great Newman did as well. It’s not unusual. When you’re being drawn to what seems to be the edge of an abyss you dig in your heels and yell “Nooooooo!”

Now, maybe that’s unfair. The speaker may be the victim of aggressive Catholic friends, the kind whose response to hearing you have a terminal illness would be, “Great, now you can become a Catholic,” followed by “You’re going to be in enough pain when you die, don’t add more by dying a Protestant.” Catholics like this make you want to put up a sign saying “Leave Me Alone.” I understand that.

In either case, we’ll take your declaration as a compliment. No one starts random notes with “This is why I’m not a United Methodist,” much less “This is why I’m not a Unitarian.” They might start one with “This is why I’m not a Southern Baptist,” because the SBs share something of the Catholic Church’s weight and seriousness and cultural marginalization. Methodists, however, no. Unitarians really definitely no.

The real problem with this unintended compliment is what usually follows. The Catholic Church the writer won’t enter doesn’t exist. Before my Protestant friends object, I’m not saying that you don’t have reasons to remain Protestants. I’m saying that the kind of person who suddenly declares that he can’t enter the Church usually doesn’t have good ones, or at least that he doesn’t give them.

I think of an old friend’s recent “This is why I can’t ever be a Catholic” moment. He’s a very smart and unusually reflective man. He reads lots, including good Catholic works. He’s not even anti-Catholic. And his declaration that he could not become a Catholic was followed by this explanation. Although the pope

is supposedly infallible when speaking ex cathedra, Catholics are stuck having to defend the silly and false things the current pope says. Papists must get back aches twisting around trying to prove the pope didn’t mean what he said. To be a good Catholic one must be a hermeneutical gymnast, as when he said that even atheists can get to heaven by doing good deeds and gays have gifts to share with the church. Just dumb.

When I protested, my friend responded by insisting that the Catholic is “forced to defend dumb things the pope says — even when he isn’t speaking for the church.” He also added a criticism of the idea of the Magisterium that made a trainwreck of the argument, but that I’ll leave for another time.

You throw up your hands. A few minutes reading the Catholic press would show that Catholics of all sorts, including conservatives, have no trouble criticizing the pope. You will find very few aching backs. Search the web for “John Paul II Curran” or “Benedict Kueng” for other examples.

I should note, while I’m at it, that what people criticize as attempts to prove the pope didn’t mean what he said are almost always attempts to get people to listen to what the pope actually said, and not the major media’s misreporting of what he said, or else attempts to explain to people who don’t know the context or the terminology that a statement doesn’t mean what they think it means. This takes some care, but care is not twisting.

Of course, the Catholic will feel hesitant to criticize the Holy Father in public, as one would hesitate to criticize one’s own father in public. The Catholic will also first ask himself what the pope has to say to us that we need to hear, even if he said it badly. He will give the pope the benefit of the doubt. He will generally say, with regard to the Holy Father’s statements, “Who am I to judge?”

This is a disposition to authority my friend, a political and cultural conservative, would admire. And I think that if he weren’t talking about the Catholic Church he’d recognize it as such. Respect and deference are very different from being forced to twist yourself into knots trying to rewrite the pope’s statements. The people who might do that (were it needed) might do it from a natural sense of filial protectiveness, of the Church and her pope. That also my friend should admire.

Typically for this kind of statement, my friend is just wrong about the facts. The pope didn’t say that even atheists get to heaven by doing good deeds. Catholic Vote has a good explanation with links to others. He only said, quoting Brian Kelly, “there can be, and is, goodness, or natural virtue, outside the Church. And that Christ’s death on the Cross redeemed all men. He paid the price so that every man could come to God and be saved.”

And if he had said something like what my friend thought he’d said, he would have been saying only what the Church teaches in sections 846-848 of the Catechism. More to the point, given my friend’s allegiances, he would only have been saying what C. S. Lewis, a writer my friend admires, said at the end of The Last Battle, when Aslan explains why a warrior who had worshipped a false god was found in heaven (the passage is found here ). That’s not dumb, even if one disagrees with it. The Catholic wouldn’t need to twist himself into a pretzel to explain that idea, had the pope said it.

The Catholic Church isn’t that hard to understand. The Church herself has created a huge paper trail of authoritative documents designed to declare and to teach. Thousands of people have answered every possible question and their answers are only a google search away. There are some difficult questions, the senior seminar questions, but at the 101 and 201 level, and even at the 301 level for people as smart as my friend, the questions can be answered with just a little effort.

And yet very smart people I like and respect make a hash of the Church’s teachings and then use that confused account to justify their refusal to enter the Church. Serious people, people of integrity do this. They have lots of good reasons to reject the Church’s claims, given their beliefs, yet it’s often the bad ones they use when vexed into bursting out with “That’s why I’m not a Catholic.” It’s baffling.

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