Theodore Roosevelt had long been a harsh critic of the neutrality policy of the Wilson administration. On January 29, 1917 he gave a memorable response to the January 22, 1917 speech to the Senate of President Wilson in which Wilson called for Peace Without Victory:
“President Wilson has announced himself in favor of peace without victory, and now he has declared himself against universal service-that is against all efficient preparedness by the United States.
Peace without victory is the natural ideal of the man too proud to fight.
When fear of the German submarine next moves President Wilson to declare for “peace without victory” between the tortured Belgians and their cruel oppressors and task masters; when such fear next moves him to utter the shameful untruth that each side is fighting for the same things, and to declare for neutrality between wrong and right; let him think of the prophetess Deborah who, when Sisera mightily oppressed the children of Israel with his chariots of iron, and when the people of Meroz stood neutral between the oppressed and their oppressors, sang of them:
“Curse ye Meroz, sang the angel of the Lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord against the wrongdoings of the mighty.””
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