I always find questions that begin “What Would Jesus Do?” rather obnoxious for two reasons. First, because they are usually posed by people absolutely certain that Jesus follows their views in lockstep, and second, because Christ of course is God and the mind of the All-Mighty is unknowable to us. As Lincoln put it so well in his Second Inaugural:
Each looked for an easier triumph, and a result less fundamental and astounding. Both read the same Bible and pray to the same God, and each invokes His aid against the other. It may seem strange that any men should dare to ask a just God’s assistance in wringing their bread from the sweat of other men’s faces, but let us judge not, that we be not judged. The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes.
So questions that begin “What Would Jesus Do”?, strike me as presumptuous at best and blasphemous at worst.
Johnathan Merritt at The Atlantic seems very confident as to the position of Jesus on the death penalty. He would be against it:
Many forget that Jesus once served as a one-man jury on a death-penalty case. In a famous New Testament story, an adulterous woman was dragged to Jesus’ feet. The woman was guilty of a capital offense and had been caught in the act by at least one witness. The law mandated her death but Jesus prescribed a different response: “Let whoever is without sin cast the first stone.” He was teaching that only a perfect being—only God—should have power over death and life. Continue reading
Conrad Black has written one of the most rambling and fairly incoherent things I’ve ever seen in quite some time. I’m not quite sure what his overall point is, but he ends up attacking Antonin Scalia of all people.
But some are, including Justice Antonin Scalia, who, as Maureen Dowd wrote in the New York Times on October 2, has attacked the complainant in a civil suit to stop the banning of co-ed dormitories at the Catholic University of America in Washington, D.C. As Ms. Dowd pointed out, Justice Scalia has not hesitated prior to this to volunteer publicly either his solidarity with his Church militant, or his dissent from it. But in the case of the Roman Catholic Church’s long-held and oft-expressed (by four recent popes) hostility to the death penalty, Justice Scalia recently told Duquesne University in Pittsburgh that if he thought “that Catholic doctrine held the death penalty to be immoral, I would resign.” Since he could not possibly be unaware of the views of the Holy See over the past 50 years (John Paul I was the only pope in that time who did not reign long enough to opine on the subject), nor of the authority of the pope to speak on such matters for the whole Church, it is not clear why he is not delivering his letter of resignation to the president instead of sticking his nose into the dormitory rules in one of the national capital’s universities.
To move the inquiry that Ms. Dowd usefully started to entirely secular matters, there could be searching questions about why the Supreme Court has sat like a great suet pudding for decades while the Bill of Rights has been raped by the prosecution service with the connivance of the legislators, a tri-branch travesty against the civil rights of the whole population, but I will spare readers another dilation on that subject. However, Justice Scalia’s preoccupation with the dormitories of the Catholic University of America (a matter that is now, to the Justice’s chagrin, sub judice), is, in the circumstances and to say the least, bizarre.
Leaving that aside, the report card on the co-equal branches is not uplifting: The legislators and the executive wimped out on abortion and immigration. The beehive of conscientious jurists on the Supreme Court applied a completely amoral test to get to a defensible conclusion on abortion when it was dumped by default on them to determine. And its most vocal current Roman Catholic member, swaddling himself in his faith, upholds the death penalty in contradiction to the popes, holds in pectore his views on abortion (which is not now before the high court, though not for absence of petitions), and thunders fire and brimstone about coeducational university dormitories, which is not, I think, a subject that the See of Peter has addressed.
This is just bizarre. From relying on Maureen Dowd as a source of criticism of Scalia’s Catholicism, to his complete non sequiter about Scalia’s involvement in the CUA suit, to Black completely misconstruing Church teaching on the death penalty; this turned into an unholy mess of an article that already has no clear thesis.
I was all set to write a response, but Shannen Coffin has already done so masterfully. I’d be violating fair use to copy and paste the whole thing, but you must read the whole thing. But here are the key passages: Continue reading
The primate of Scotland, Keith Cardinal O’Brien, today in the newspaper Scotland on Sunday, decried the attempts by the United States Senate to investigate the freeing of the Lockerbie bomber, Abdelbaset Ali al-Megrahi, a Libyan intelligence officer, who was convicted of the bombing on January 31, 2001, and sentenced to life imprisonment. On August 20, 2009 al-Megrahi was released by the Scottish government to Libya, ostensibly on the compassionate grounds that he was dying of prostate cancer.
The text of the Cardinal’s article may be read here.
His argument basically consists of allegations that America has a “Culture of Vengeance” since we have the death penalty, while the Scottish justice system embraces compassion as demonstrated by the freeing of the Lockerbie bomber.
There is no polite way to put this. The Cardinal’s article is rubbish from beginning to end.
Megan McArdle links to a post by Publius of Obsidian Wings on Governor Perry’s recent move to slow the investigation into likely miscarriage of justice (due to a faulty arson investigation) which resulted in the execution of Cameron Todd Willingham. This much-discussed New Yorker article makes a fairly solid case that the evidence that Willingham set fire to his own house (resulting in the death of his three daughters) was far from conclusive. Publius says:
In 2005, after the execution, Texas established a commission to investigate forensic errors, and the commission started reviewing the Willingham case. In the course of its review, the commission hired a nationally recognized fire expert who ultimately wrote a “scathing report” concluding that the arson investigation was a joke.
The expert was originally set to testify about his report on Friday, October 2. On Sept. 30, however, Perry suddenly replaced three members of the panel, including the chair, against their wishes. The new chair promptly canceled the hearing. More recently, Perry replaced a fourth member (he can only appoint four — other state officials appoint the remaining five members).
It has become an oft repeated trope of Catholics who are on the left or the self-consciously-unclassifiable portions of the American political spectrum that the pro-life movement has suffered a catastrophic loss of credibility because of its association with the Republican Party, and thence with the Iraq War and the use of torture on Al Qaeda detainees. Until the pro-life movement distances itself from the Republican Party and all of the pro-life leadership who have defended the Iraq War and/or the use of “enhanced interrogation techniques” on detainees, the argument goes, the pro-life movement will have no moral authority and will be the laughing stock of enlightened Catholics everywhere.
Regardless of what one thinks about the Iraq War and torture (myself, I continue to support the former but oppose the latter) I’m not sure that this claim works very well. Further, I think that those who make it often fail to recognize the extent to which it cuts both ways.
A lone individual with a sign protesting the second collection for the Catholic Campaign for Human Development sets Vox Nova‘s Morning’s Minion on a tirade against Fr. Neuhaus and evangelicals:
After a moment of confusion, it suddenly dawned on me what this was about. And then I became rather angry. Yes, it was just one “whack-job”, but I was still angry. And then I thought of Fr. Richard John Neuhaus’s partially-successful attempt to align Catholics with the emergent right-wing evangelical movement, and realized that it had come to this. Catholics, including Neuhaus, were lambasting an anti-poverty program because it simply did not fit with the the ideological talking points of the hour.
As Fr. Neuhaus points out, “Ten years ago, CCHD was exposed as using the Catholic Church as a milk cow to fund organizations that frequently were actively working against the Church’s mission, especially in their support of pro-abortion activities and politicians.”
Pointing to the CCHD’s stated principles, including that it “will not consider organizations which promote or support abortion, euthanasia, the death penalty, or any other affront to human life and dignity,” Morning’s Minion dismisses Neuhaus’ concerns:
This is important as many of the critics (including Neuhaus) claim it is funding pro-abortion activities. (Yet again, the mis-use of the abortion agenda as a Trojan horse to further a distinctly less noble cause– will this ever end?)
Unfortunately, Neuhaus’ claim is true — CCHD has a disappointing history of, contrary to its stated principles, providing extensive funding for questionable political groups with agendas morally at odds with Catholic teaching.