Oct 30

One side wants to advance her advocacy for assisted suicide. The other wants to save her life.

Recalling Joseph Stalin’s remark that ‘one death is a tragedy, one million is a statistic’, all the attention focused on Brittany Maynard may be serving the purpose for which she put her suffering self out there, to advance assisted suicide. But since it’s gone viral, it has also humanized the suffering of millions of others, and personalized them, too.

Just to recap this dramatic story,

Brittany is a beautiful young newlywed. Tragically, Brittany has a brain tumor that is expected to end her life in the near future. She and her family have moved to Oregon so she can legally take a doctor-prescribed lethal overdose, to avoid the suffering she expects as she approaches death.

Maynard has also joined with “Compassion and Choices” to promote their campaign to legalize physician-assisted suicide throughout the United States. In the last few weeks, C&C’s video telling her story has gone viral and been picked up by news organizations all over the world, including People magazine.

Groups supporting physician-assisted suicide now call the promotion of Ms. Maynard’s story “a tipping point” in their decades-long push to gain public support for changing laws.

That’s why this must be addressed and engaged.

So just to clarify, ‘Compassion and Choices’ is the very cleverly chosen name for the former Hemlock Society. They haven’t had a poster child for their cause of advancing the right to end life, your own or someone else’s (commit suicide or help kill someone else, to put it in raw but real terms) like Brittany Maynard and they are making the most of every minute she’s in the spotlight focusing attention on her right to die when she chooses.

But that attention going viral has forced the aggressive advocacy of assisted suicide and euthanasia into the news and the forum of social media. It’s about time.

Here are a few results, a fraction of what this story has generated in public reaction globally.

From the young Catholic seminarian with the same condition as Maynard.

I was diagnosed during my second Navy deployment to the Northern Arabian Gulf.  After many seizures, the ship’s doctor sent me to the naval hospital on the Persian Gulf island nation of Bahrain, where my brain tumor was discovered.  I remember the moment I saw the computer images of the brain scans – I went to the Catholic chapel on base and fell to the floor in tears.  I asked God, “why me?”  The next day, I flew home to the United States to begin urgent treatment.  A few months after radiation and chemotherapy, I was discharged from the Navy and began formation for the Roman Catholic priesthood, a vocation to which I have felt called since I was nineteen years old.

This is important to stay with a little longer.

I have lived through six years of constant turmoil, seizures, and headaches. I often changed hospitals and doctors every few months, seeking some morsel of hope for survival. Like Brittany, I do not want to die, nor do I want to suffer the likely outcome of this disease. I do not think anyone wants to die in this way. Brittany states relief that she does not have to die the way that it has been explained that she would – she can die “on her own terms.” I have also consulted with my doctors to learn how my illness is likely to proceed. I will gradually lose control of my bodily functions at a young age, from paralysis to incontinence, and it is very likely that my mental faculties will also disappear and lead to confusion and hallucinations before my death. This terrifies me, but it does not make me any less of a person. My life means something to me, to God, and to my family and friends, and barring a miraculous recovery, it will continue to mean something long after I am paralyzed in a hospice bed. My family and friends love me for who I am, not just for the personality traits that will slowly slip away if this tumor progresses and takes my life.

Obviously, I have lived much longer than originally expected, and I attribute this to the support and prayers of others who have helped me to keep a positive outlook. I will never claim that I have dealt with my illness heroically or with great courage, no matter what others might observe or believe from my reserved disposition. I am shy and introverted, so I have not let many people become aware of the depth of my suffering. There have been times over the past six years that I wanted the cancer to grow and take my life swiftly so that it would all be over. Other times, I have sought forms of escape through sin and denial just to take my mind off of the suffering and sadness, even if only for a few moments. However, deep in my heart I know that this approach is futile. My illness has become a part of me, and while it does not define me as a person, it has shaped who I am and who I will become.

In Brittany’s video, her mother mentions that her immediate hope was for a miracle. My response to my diagnosis was the same – I hoped for a miraculous recovery so that I would not have to deal with the suffering and pain that was likely to come. However, I now realize that a “miracle” does not necessarily mean an instant cure. If it did, would we not die from something else later in our lives? Is there any reason that we deserve fifteen, twenty, or thirty or more years of life? Every day of life is a gift, and gifts can be taken away in an instant. Anyone who suffers from a terminal illness or has lost someone close to them knows this very well.

I have outlived my dismal prognosis, which I believe to be a miracle, but more importantly, I have experienced countless miracles in places where I never expected to find them. Throughout my preparation for the priesthood I have been able to empathize with the sick and suffering in hospitals and nursing homes. I have traveled to Lourdes, France, the site of a Marian apparition and a place of physical and spiritual healing that is visited by millions of pilgrims each year. I have had the great opportunity to serve the infirm there who trust in God with their whole hearts to make sense of their suffering. Through my interaction with these people, I received much more than I gave. I learned that the suffering and heartache that is part of the human condition does not have to be wasted and cut short out of fear or seeking control in a seemingly uncontrollable situation. Perhaps this is the most important miracle that God intends for me to experience.

Suffering is not worthless, and our lives are not our own to take. As humans we are relational – we relate to one another and the actions of one person affects others.

I just re-read his sincere expressions of hope and faith and encouragement, sharing his firsthand experiences for whatever good they may serve countless others, and I saw so much in this young man’s effort to reach Brittany Maynard and anyone else. He says a lot here.

So does this other young adult, this one a woman, who knows pain and suffering and the temptation to avoid it all. She’s passionate in her argument against the false narrative advanced by the assisted suicide movement.

Sometimes I can’t believe we’re having this argument, about autonomy over our lives, including when life itself should end. I shouldn’t be, in a culture that largely denies the transcendent and has no moral reference point, a culture ‘that acts as if God did not exist’, as Pope Benedict often cited.

Which is why Jessica Keating sees a culture afraid of suffering and death feeding into the drive to legalize assisted suicide as an early exit from potential pain.

Maynard’s narrative awakens our own slumbering fear of death’s arbitrary cruelness, as well as the suffering that can precede it.

The grammar of fear is suffused throughout this story. Yet I have come across relatively little in the media’s coverage of Brittany Maynard that even hints at the acute anxiety that bubbles to the surface each time she speaks of her disease…

“I’m dying, but I’m choosing to suffer less,” she says in explanation of her decision, “to put myself through less physical and emotional pain and my family as well.” Indeed, People reports, “Maynard says it’s easier to bear the pain now that she knows she is in control […] That’s left her space to make the most of her remaining days.”

Such assertions are shot through with contradiction. For all our planning, any one of us could die suddenly and tragically at any moment. But what I find more puzzling is the author’s assertion that an absolute sense of control over diminishment, suffering, and death gives meaning to one’s life and capacitates one for joy. Statements like the one found in People belie the insidious logic that Guroian observes in Life’s Living Toward Dying. “Secular moderns,” he writes, “cling to the belief that they can celebrate life at the same time they embrace a culture of death. Some argue that they can best embrace life by putting an end to the lives they no longer value” (17). To kill oneself is to say, at least implicitly, “I am better off dead because my life no longer has value.”

Maynard wants her death to be on her terms, as painless and as uncomplicated as possible; she wants to die comfortably in her own bed, surrounded by her family and friends, in control of her body and mind. We all want a death like this; indeed, Catholics petition for this kind of death every night in Compline when they pray, “Lord grant us a restful night and a peaceful death.” This certainly includes a death without suffering, but it does not foreclose the possibility that a peaceful death may be a painful one. We need only look to the witness of the martyrs to see such a logic unfold. With the advance of medical technology and utilitarian idealism, however, it seems this may become for many the only kind of acceptable death. Unhinged from a scriptural and ecclesial imagination, the idea of a peaceful death has been reduced merely to the absence of pain, and a painless death has begun to chip away the value of a life with suffering. Likewise, death has begun to chip away at the value of life, and in this configuration death is easily commodified. If we can’t master death, at least we can control it, make it more efficient and convenient, and make it involve less suffering, less anguish.

For Catholics, how providential the timing that this planned event comes on the weekend that observes both the Feast of All Saints (countless of whom suffered indescribable pain and torture) and All Souls (ditto).

Seminarian Philip Johnson is as hopeful as anyone that Maynard may change her mind.

I will continue to pray for Brittany as she deals with her illness, as I know exactly what she is going through. I still get sad. I still cry. I still beg God to show me His will through all of this suffering and to allow me to be His priest if it be His will, but I know that I am not alone in my suffering. I have my family, my friends, and the support of the entire universal Church. I have walked in Brittany’s shoes, but I have never had to walk alone. Such is the beauty of the Church, our families, and the prayerful support that we give to one another.

May Brittany come to understand the love that we all have for her before she takes her own life, and that if she chooses instead to fight this disease, her life and witness would be an incredible example and inspiration to countless others in her situation. She would certainly be an inspiration to me as I continue my own fight against cancer.

And to countless others, those who have devoted days and weeks of prayer for her change of heart and mind, those who have suffered through what she has, or have lost loved ones who have, but stayed the course to the bittersweet end of a full life and natural death. I devoted part of a radio show to coverage of Maynard’s story with bioethics nurse Nancy Valko and didn’t even mention phone calls, but they came in anyway. One woman told, with shaken voice, of her daughter’s diagnosis of such a brain tumor, but not wanting to hear the prognosis nor consider how she might avoid pain and suffering. Another woman said it was her husband who suffered through this illness. Other callers shared their stories in the little time we had, and they each and all told the poignantly painful story of suffering as part of the drama of human life, each accompanied by the love of family and friends and faith that whatever purpose it all serves transcends what we can know.

They, and seminarian Philip Johnson, will be happy to hear the latest news is that Brittany Maynard has called off her assisted suicide. For now, anyway. She probably has no idea how many people are praying for her. Nor how much her face and name and personal story have become the ‘every patient’ story of those who suffer serious illness or diagnoses, and who have countless, faceless and nameless friends caring greatly for them, and praying for their health and peace.

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Oct 25

Authorities aren’t squarely facing the truth.

In all fairness, they may not know better, but they should. Tod Worner is a physician and writer whose blog posts cover mostly the life of the mind in literature and philosophy, the arts and culture, faith and reason. He’s been a guest on my radio show because of his intellectual gifts and skills, and engaging conversations that bring utterly refreshing clarity and charity (my catchphrase) to issues of the day, enhancing public discourse, or at least trying to contribute to that effort.

So on Saturday, this post appeared with that dreadful, ubiquitous photo of the Ebola strand set on a purple background and splashed all over big media, especially television news where they set it as the enlarged backdrop for the latest update and/or discussion panel on the virus and its spread and latest announced patient who tested positive for it. Coverage swings from the over the top alarming to the overly confident reassuring, and people are worried and afraid and want the truth.

Worner gets as close as anyone talking about it to what we can know at this point, and not know, and how to face that. This is a good post, an important one.

We crowded into a small room at my internal medicine clinic and looked at each other. Some decisions had to be made. Soon. We were charged to answer one fundamental question: What would we do if a patient suspected of having Ebola were to walk in our clinic door? As simple as it may seem, this is an incredibly complex question. It requires considering the well-being of the patient, the risk to other patients exposed to him (or her, but I will use him for simplification) in our waiting room, and the risks to medical and ancillary staff who are attending to him. We must concern ourselves with the risk of over-reaction as well as that of under-reaction. We need to consider the imperfect state of our understanding of the mode and ease of transmission. And we must recognize that risk and response changes daily with an ever-evolving national and international epidemic. Confronted with this question in that small room, to a person, there was sincere concern about the patient, earnest concern about personal safety and a clear sense that there is a lot of uncertainty about this virus and the epidemic that is unfolding day by day.  And yet, that has not been the message from the government leaders or the Centers for Disease Control. If anything, there has been an abundance of assurance.

Tod nails it here. Read the post if you can open that link. He cites exactly what authorities have said, voices in medicine and government (who don’t happen to be authorities on medicine, but presumably speak after consultation with them).

Then says this:

Now here’s the thing. I don’t want to give the impression that the existence, transmission and wicked deadliness of the Ebola virus is the fault of the President or his appointees. That would simply be unfair and ridiculous. Throughout history we have seen the ravaging effects of infections such as swine flu, polio, measles, rubella, small pox, HIV and syphilis irrespective of the governing leadership. Yet with stumbling feet we have found our way to vaccinations, HAART therapy and antibiotics that can prevent or manage these illnesses.

And while there are innumerable better decisions that could have been made in reaction to this crisis, it is what has been forgotten that is most damning. Sir William Osler, pioneering American physician and thinker, once claimed,

“Medicine is a science of uncertainty and an art of probability.”

Or in my words, medicine, like all endeavors touched by human hands, is rife with uncertainty and imperfection. Knowing this and admitting this is okay. The longer I have practiced medicine, the more I have come to appreciate why Hippocrates said what he said.

“First, do no harm.”

Because one of our greatest risks is to downplay uncertainty and believe in our own (or our system’s) perfection. Once we are overconfident in our understanding and our abilities – once we are not tempered by our inherent fallibility in practice and understanding – that is when we do the most damage. We become mindlessly dogmatic. That is when we become “frequently wrong, never in doubt.”

“Medicine is a science of uncertainty and an art of probability.” Which means we cannot be exact. We play odds. We hope, but aren’t completely sure.

So, with perfect cadence and interconnection, he cites a lecture given by Michael Osterholm, the former Minnesota State Epidemiologist and current Director for the Center for Infectious Disease Research and Policy of the University of Minnesota. And puts a link on that post, urging readers to listen to the actual lecture.

In it, Osterholm admits that after researching over 900 articles and studies on Ebola (and related viral hemorrhagic fevers), he feels he know even less about this Ebola outbreak than before. Why is this particular outbreak so deadly and persistent? Are we confident that it has no associated airborne transmission? Why do some people have fevers and others don’t? Why do some with high degrees of exposure remain healthy while some with personal protective equipment or minimal exposure get sick? Is it wise to presume all health care facilities can manage this illness?

If a bright epidemiologist who has engaged in a respectable amount of research on Ebola finds himself grappling with uncertainty regarding these fundamental questions, how much more does it generate further questions? For example, why, though imperfect, would a temporary travel ban from festering hot zones not be helpful? How do we know our criteria for illness is accurate (or even adequate) when it relies on fevers which numerous infected individuals simply do not have? Are we certain there is no respiratory (droplet or airborne) element to Ebola’s transmission? How much more draconian should we be regarding enforcement of quarantine when even physicians flagrantly disregard it?

By asking these questions, we are attempting to better understand this illness and improve our response to it. I mean, honestly, we know there are things we simply don’t know (known unknowns) and things we can’t even anticipate (unknown unknowns or catastrophic “black swan events”). Essentially, there is uncertainty. We also know that we can be flawed in our practice. There is imperfection. And while we seek to minimize uncertainty and imperfection, it will always be with us. To deny this is to fool no one. And to admit this is not to create willy-nilly, chicken little pandemonium. Perhaps, by treating people like adults, leveling with them, and openly seeking a constructive solution, confidence will be engendered and a certain (albeit nervous) peace will be maintained. It is arrogant, officious and disrespectful to do otherwise.

His conclusion was how his medical team wrapped up this session of brainstorming and collaboration, by establishing a well informed plan. And suggesting that government, at the very least, do the same.

This may be going on in hospitals and clinics across the country, and in organizations – government and otherwise – tasked with the public health. But we don’t know, and only have public pronouncements to go on. Let’s hope and pray such calm, professional and seriously reasoned preparedness as happened in Worner’s clinic is going on everywhere else.

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Oct 20

What most media didn’t cover, or cover well.

In the second week of the Synod on the Family that just wrapped up at the Vatican on Saturday, bishops and cardinals participating in this major two week event broke into their language groups and held daily meetings on the topics they considered most urgent, and addressed those that emerged in the notorious document days before. The press narrowed those down to ‘the Church’s stance on gays’, and ‘divorced and remarried Catholics’ and communion,while the working groups discussed so many more problems people are struggling with globally, and issued summaries revealing the depth and breadth of  those discussions. Keeping them off the record frustrated not a few of the participants.

Cardinal George Pell gave voice to those frustrations.

According to a report by Marco Tosatti in La Stampa (and translated on Fr. Z’s Blog), Cardinal Baldisseri, General Secretary of the Synod, announced that the reports of the small working groups would not be made available to the public. Tosatti reported that this announcement was met with opposition from Cardinal Pell, and then “an avalanche from many others along the same line, underscored by thunderous applause.” Robert Royal, editor-in-chief of The Catholic Thing, writes that Cardinal Pell “slammed his hand on the table and said, ‘You must stop manipulating this Synod.’”

Thanks to this reaction in the General Synod, which has been reported as a “revolt,” summaries of the small working groups’ interventions were posted by the Vatican press office. The English summaries reveal broad and deep dissatisfaction with the interim draft and plans to add substantial new text affirming the constant teaching of the Church “on the truth of human life and sexuality as revealed by Christ,” along with other “major amendments” and other small ones which, “nevertheless … have significant meaning attached to them” (Circulus Anglicus “A”).

It’s all here. Much of it is really quite beautiful. Like the English language round ‘B’, moderated by South African Cardinal Wilfrid Fox Napier. That group included five members from Africa, seven from Asia, and one each from Oceania, the United States and Europe. They felt strongly, they said, that the ‘relatio‘ (interim document reported all over the world’s media the week before) “ended up placing too much emphasis on the problems facing the family and did not stress the need to sufficiently provide an enthusiastic message which would encourage and inspire hope for Christian families who despite many challenges and even failures, strive every day to live out faithfully and joyfully their mission and vocation with the Church and society.”

The task of the extraordinary Synod was to draw up a picture of the family and of the challenges facing the pastoral activity of the Church in today’s complex and diverse world. Inevitably this meant that it would focus on problems and on some of he principal challenges of particular concern in the Church today.

However, the report of the Synod should go beyond a mere focus on the problems and the pathology of marriage and the family…Many in the group felt that a young person reading the Relatio [interim report] would if anything become even less enthusiastic about undertaking the challenging vocation of Christian matrimony. The Synod report and the message should direct itself towards young people, to help them understand and be attracted by the Christian vision of marriage and the family, in a world in which they are exposed to many contradictory visions…

The Church needs a radical renewal of its style of ministry to families. Marriage is a lifelong task [and] accompaniment [is] not limited to preparation for the wedding…

It’s important to not that the moderator for this session was one of two late additions Pope Francis made to the group that would draw up the final document for this Synod.

The “editorial committee” charged with writing the final report of the Extraordinary Synod on the Family due today, was recently increased by two, when Pope Francis named Cardinal Wilfrid Napier (Durban, South Africa) and Archbishop Denis Hart (Melbourne, Australia) to the committee.

The choices of the two new committee members are interesting. Cardinal Napier, described as a traditionalist, had been outspoken in objecting to what he saw as African concerns being ignored by some at the Synod.

(As noted here and here.)

Archbishop Hart succeeded Cardinal Pell as the Cardinal Archbishop of Melbourne. The Cardinal has been viewed by many as leading the loyal opposition against attempts to modify or dilute settled teachings.

Confusion still exists over how the arguably most contentious section made its way into the interim report: the three paragraphs in a section still entitled “Welcoming Homosexual Persons” in the official Italian interim report. Father [Federico] Lombardi [Director of the Vatican Press Office] told reporters that the emphasis given to this topic in the Interim Report surprised him as “he recalled only one speech out of about 265 about gays during the debate” of the Synod’s first week.

This reflects the concern Pope Francis has expressed from the beginning of his pontificate for the “peripheries” of human existence, the far reaches of the world and the real life experiences of people living on the margins. It also very well may reveal his sensitivity to Cardinal Kasper’s remarks about the African contingent’s views on marriage as necessarily excluded or dismissed because of differing perceptions of relationships. The two additions were good picks.

In the English language groups, the summary labeled circular “C”, moderated by U.S. Archbishop Joseph Kurtz was another exemplary summation of teaching and pastoral concern for the intricacies, difficulties, truth and beauty of marriage.

Marriage is a gift of God to man, a blessing Given by him for the well-being of His creatures, made in His image. From the beginning God ordained that it is not good for man to live alone and so he created a helpmate for him, one equal to him, that they may live in complementarity. This gift, this mystery of attraction and love between man and woman, was from earliest times recognized as coming from God. In the New Testament, the relationship between man and woman is deepened…and explained fully as mirroring the relationship between Christ and his Body, the Church.

All the working group summaries are worth reading over, especially given how misrepresented the Synod was in global media.

Pope Francis concluded the event with what is no doubt one of his finest, most important addresses delivered to date.

I can happily say that – with a spirit of collegiality and of synodality – we have truly lived the experience of “Synod,” a path of solidarity, a “journey together.”

And it has been “a journey” – and like every journey there were moments of running fast, as if wanting to conquer time and reach the goal as soon as possible; other moments of fatigue, as if wanting to say “enough”; other moments of enthusiasm and ardour. There were moments of profound consolation listening to the testimony of true pastors, who wisely carry in their hearts the joys and the tears of their faithful people. Moments of consolation and grace and comfort hearing the testimonies of the families who have participated in the Synod and have shared with us the beauty and the joy of their married life. A journey where the stronger feel compelled to help the less strong, where the more experienced are led to serve others, even through confrontations. And since it is a journey of human beings, with the consolations there were also moments of desolation, of tensions and temptations, of which a few possibilities could be mentioned:

- One, a temptation to hostile inflexibility, that is, wanting to close oneself within the written word, (the letter) and not allowing oneself to be surprised by God, by the God of surprises, (the spirit); within the law, within the certitude of what we know and not of what we still need to learn and to achieve. From the time of Christ, it is the temptation of the zealous, of the scrupulous, of the solicitous and of the so-called – today – “traditionalists” and also of the intellectuals.

- The temptation to a destructive tendency to goodness [it. buonismo], that in the name of a deceptive mercy binds the wounds without first curing them and treating them; that treats the symptoms and not the causes and the roots. It is the temptation of the “do-gooders,” of the fearful, and also of the so-called “progressives and liberals.”

- The temptation to transform stones into bread to break the long, heavy, and painful fast (cf. Lk 4:1-4); and also to transform the bread into a stone and cast it against the sinners, the weak, and the sick (cf Jn 8:7), that is, to transform it into unbearable burdens (Lk 11:46).

- The temptation to come down off the Cross, to please the people, and not stay there, in order to fulfil the will of the Father; to bow down to a worldly spirit instead of purifying it and bending it to the Spirit of God.

- The temptation to neglect the “depositum fidei” [the deposit of faith], not thinking of themselves as guardians but as owners or masters [of it]; or, on the other hand, the temptation to neglect reality, making use of meticulous language and a language of smoothing to say so many things and to say nothing! They call them “byzantinisms,” I think, these things…

Dear brothers and sisters, the temptations must not frighten or disconcert us, or even discourage us, because no disciple is greater than his master; so if Jesus Himself was tempted – and even called Beelzebul (cf. Mt 12:24) – His disciples should not expect better treatment.

Personally I would be very worried and saddened if it were not for these temptations and these animated discussions; this movement of the spirits, as St Ignatius called it (Spiritual Exercises, 6), if all were in a state of agreement, or silent in a false and quietist peace. Instead, I have seen and I have heard – with joy and appreciation – speeches and interventions full of faith, of pastoral and doctrinal zeal, of wisdom, of frankness and of courage: and of parresia. And I have felt that what was set before our eyes was the good of the Church, of families, and the “supreme law,” the “good of souls” (cf. Can. 1752). And this always – we have said it here, in the Hall – without ever putting into question the fundamental truths of the Sacrament of marriage: the indissolubility, the unity, the faithfulness, the fruitfulness, that openness to life (cf. Cann. 1055, 1056; and Gaudium et spes, 48).

And this is the Church, the vineyard of the Lord, the fertile Mother and the caring Teacher, who is not afraid to roll up her sleeves to pour oil and wine on people’s wound; who doesn’t see humanity as a house of glass to judge or categorize people. This is the Church, One, Holy, Catholic, Apostolic and composed of sinners, needful of God’s mercy. This is the Church, the true bride of Christ, who seeks to be faithful to her spouse and to her doctrine. It is the Church that is not afraid to eat and drink with prostitutes and publicans. The Church that has the doors wide open to receive the needy, the penitent, and not only the just or those who believe they are perfect! The Church that is not ashamed of the fallen brother and pretends not to see him, but on the contrary feels involved and almost obliged to lift him up and to encourage him to take up the journey again and accompany him toward a definitive encounter with her Spouse, in the heavenly Jerusalem.

The is the Church, our Mother! And when the Church, in the variety of her charisms, expresses herself in communion, she cannot err: it is the beauty and the strength of the sensus fidei, of that supernatural sense of the faith which is bestowed by the Holy Spirit so that, together, we can all enter into the heart of the Gospel and learn to follow Jesus in our life. And this should never be seen as a source of confusion and discord.

Many commentators, or people who talk, have imagined that they see a disputatious Church where one part is against the other, doubting even the Holy Spirit, the true promoter and guarantor of the unity and harmony of the Church – the Holy Spirit who throughout history has always guided the barque, through her Ministers, even when the sea was rough and choppy, and the ministers unfaithful and sinners.

And, as I have dared to tell you , [as] I told you from the beginning of the Synod, it was necessary to live through all this with tranquillity, and with interior peace, so that the Synod would take place cum Petro and sub Petro (with Peter and under Peter), and the presence of the Pope is the guarantee of it all.

We will speak a little bit about the Pope, now, in relation to the Bishops [laughing]. So, the duty of the Pope is that of guaranteeing the unity of the Church; it is that of reminding the faithful of their duty to faithfully follow the Gospel of Christ; it is that of reminding the pastors that their first duty is to nourish the flock – to nourish the flock – that the Lord has entrusted to them, and to seek to welcome – with fatherly care and mercy, and without false fears – the lost sheep. I made a mistake here. I said welcome: [rather] to go out and find them.

His duty is to remind everyone that authority in the Church is a service, as Pope Benedict XVI clearly explained, with words I cite verbatim: “The Church is called and commits herself to exercise this kind of authority which is service and exercises it not in her own name, but in the name of Jesus Christ… through the Pastors of the Church, in fact: it is he who guides, protects and corrects them, because he loves them deeply. But the Lord Jesus, the supreme Shepherd of our souls, has willed that the Apostolic College, today the Bishops, in communion with the Successor of Peter… to participate in his mission of taking care of God’s People, of educating them in the faith and of guiding, inspiring and sustaining the Christian community, or, as the Council puts it, ‘to see to it… that each member of the faithful shall be led in the Holy Spirit to the full development of his own vocation in accordance with Gospel preaching, and to sincere and active charity’ and to exercise that liberty with which Christ has set us free (cf. Presbyterorum Ordinis, 6)… and it is through us,” Pope Benedict continues, “that the Lord reaches souls, instructs, guards and guides them. St Augustine, in his Commentary on the Gospel of St John, says: ‘let it therefore be a commitment of love to feed the flock of the Lord’ (cf. 123, 5); this is the supreme rule of conduct for the ministers of God, an unconditional love, like that of the Good Shepherd, full of joy, given to all, attentive to those close to us and solicitous for those who are distant (cf. St Augustine, Discourse 340, 1; Discourse 46, 15), gentle towards the weakest, the little ones, the simple, the sinners, to manifest the infinite mercy of God with the reassuring words of hope (cf. ibid., Epistle, 95, 1).”

So, the Church is Christ’s – she is His bride – and all the bishops, in communion with the Successor of Peter, have the task and the duty of guarding her and serving her, not as masters but as servants. The Pope, in this context, is not the supreme lord but rather the supreme servant – the “servant of the servants of God”; the guarantor of the obedience and the conformity of the Church to the will of God, to the Gospel of Christ, and to the Tradition of the Church, putting aside every personal whim, despite being – by the will of Christ Himself – the “supreme Pastor and Teacher of all the faithful” (Can. 749) and despite enjoying “supreme, full, immediate, and universal ordinary power in the Church” (cf. Cann. 331-334).

Dear brothers and sisters, now we still have one year to mature, with true spiritual discernment, the proposed ideas and to find concrete solutions to so many difficulties and innumerable challenges that families must confront; to give answers to the many discouragements that surround and suffocate families.

One year to work on the “Synodal Relatio” which is the faithful and clear summary of everything that has been said and discussed in this hall and in the small groups. It is presented to the Episcopal Conferences as “lineamenta” [guidelines].

It’s going to be a very interesting, busy, and for some, an uncomfortable year of taking that message to heart, and to their home dioceses, adjusting to the reality that the Holy Father – as Pope Francis as done all along – is very keen on comforting the afflicted and afflicting the comfortable. No one can claim his favor rests on them, unless they seek and strive to serve the purposes he laid out in this speech and has emphasized since he became pope. They reconvene ‘with and under Peter’ – Francis as his successor – in a year. And the final word on how best the Church can obey and conform to the will of God, will come from him.

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Oct 13

What we’re hearing and reading is coming largely from the synod of the media.

Well before the official 2014 Vatican Synod on the Family began in Rome over the weekend of October 5th, it began in news stories, blog posts, Facebook comments and Twitter posts with rampant speculation based on advance publications and comments by some cardinals about the Church’s teaching on marriage and divorce, re-marriage and communion, and homosexual relationships.

On the eve of the actual event, Rocco Palmo aptly noted the hoopla and reminded everyone to settle down.

Lest anyone got confused amid the spectacles in the gathering’s run-up, most of what’s transpired until now doesn’t mean terribly much – dueling Europeans and North Americans do not a Synod make… nor, for that matter, a universal church, either.

At the Mass opening it all, after reflections on the Gospel about cultivating the vineyard, Francis said this:

We too, in the Synod of Bishops, are called to work for the vineyard of the Lord. The Synodal assemblies don’t serve to discuss beautiful or original ideas, or to see who’s the most intelligent one… They serve to care for and maintain better the Lord’s vineyard, to cooperate in his dream, in his project of love for his people. In this case, the Lord asks us to take on ourselves the care of the family, which from its origins is an integral part of his design of love for humanity. (emphasis added)

We are all sinners, eh?, and for us too there can be the temptation of “seizing upon” the vineyard, born of the greed that’s never lacking in us humans. The dream of God always clashes with the hypocrisy of some among his servants. We can “frustrate” the dream of God if we don’t let ourselves be guided by the Holy Spirit. The Spirit gives us the wisdom that is apart from science, to work generously with true freedom and humble creativity.

Brothers of the Synod, to care for and guard well the vineyard, we need for our hearts and minds to be guarded in Christ Jesus, from whom comes “peace from God which is beyond all understanding”…

However, frustrations have abounded at times in the first week, and factions have claimed the Holy Spirit is either working anew in this Synod or missing from it, which is a reiteration of old arguments from Vatican II.

Even after Popes John Paul II and Benedict XVI dedicated their entire pontificates to finally realizing the teachings of that council, after decades of those same old arguments. With Benedict still living on the grounds within the walls of the Vatican, sometimes enjoying the visits of Francis who comes to confer with him, one wonders what he’s thinking of these proceedings.

To come up to speed, here are some of the best updates at the start of the second and final week for now of this extraordinary event.

This post explains things rather clearly, especially the nature of the closed sessions which shut out all media access, leading to the abundance of speculation.

Pope Francis gave a very clear indication of the method the synod should follow: bishops should speak frankly. Without any reverential fear. Even without being afraid of not coinciding with the Pope’s own opinion. The synodal fathers, instead, have opted for confidentiality. Cardinal Lorenzo Baldisseri, General Secretary of the Synod, warned them, «You can speak with whomever you want, but your texts are the synod’s property.» One bishop underlined that «we also had to commit to keep the discussion confidential. We can speak about the topics we have addressed during the assembly, and also give our impressions, but we cannot give out the names of the people who have spoken.»

This is the reason why very little is known about the discussions in the synod. Reading the media, it seems the synod is a sort of referendum on Catholic divorce, or at least on the access to Communion for divorced remarried. The temptation to divide in categories (progressives against conservatives) is quite strong. Left in the about discussions in the synod, the media looks for contrasts that, it seems, bear no correspondence to what is actually taking place in the Synodal Hall.

What is reportedly happening in the synodal hall sometimes even includes boring discussions.

Judging from media reports about eruptions over doctrine and pastoral practice, they’re not reporting on the real Synod.

In the background, one can read the eternal debate about a Church that must spread a message and the way the Church presents this message to the world…

Until now, the media has somewhat led the discussion on the family. The absence of any texts on the interventions of the synodal fathers, the impossibility of knowing who said what, undermines rather than stimulates the discussions. It is then easy for the media to take the lead of the conversation…

The point that the crisis of the family represents the crisis of Catholicism….This same crisis that Pope Francis rightly identified as a central issue…

The risk is that of making of the synod more than what it is, by describing it in political terms which are alien to it; presenting it as a struggle that in fact is lost in nuances; or by expecting changes to the doctrine.

These are false expectations. The synod is a consultative body, not a deliberative one. It does not decide on doctrine.

And that’s a key point missed in the secular media. This two week session is a closed door exchange, a listening session, and nothing will be changed in the process.

That’s a dramatic counter-narrative to the Monday headlines found everywhere that an ‘earthquake’ was happening in Rome at the Synod. Not so, reports my friend Kathryn Jean Lopez, accurately.

Commenting on some of the headlines covering the synod on the family and the working summary document that was released and discussed today, New York’s Cardinal Timothy Dolan emphasized that doctrine isn’t being changed in Rome right now.

On his weekly radio show, Dolan was joined Fr. Jonathan Morris from the Archdiocese of New York and Nigeria’s Archbishop Ignatius Kaigama — who has some choice words for Western insistence that aid be contingent on adopting Western sexual mores. Kaigama stressed the fact that it is but a mere conversation and one that will be ongoing for a year. “We were just looking at it!,” he said. “A draft is a draft. It’s a draft; draft means you are still working on it.” somewhat perplexed by media reaction, and that it was even released “I wonder what that is going to achieve,” he said.

Kaigama has been such a needed, clarifying voice in this world body of church leaders, helping the West to think outside our borders.

The synod is not a referendum. We’re not here to vote on this, on that. It’s a discussion, a conversation about our faith. And it is a year-long conversation because we are having another synod in October next year. What we decide or talk about now is also going to be part of what we shall talk about in a year’s time. So there’s nothing definitive that is going to be issued from this synod in the sense that this is the law, this is the doctrine, we change all the doctrines, change everything. No, no, I don’t think that is the aim of this synod. It is about talking.”

And listening. And exchanging freely the ideas about how best to reach people in the modern world, wherever they are, on the peripheries or in the mainstream, with a message of love and mercy and justice. Kathryn Lopez seized the media language of ‘mercy and justice’ leading to an ‘earthquake’ of rupture in Church teaching on marriage and divorce and related issues, and deftly wove it into this.

The most unfortunate headline of the day so far about news out of Rome on a working document that has been released by the ongoing synod on the family in Rome might have been this one from NBC: “Vatican Synod Told Gays Have Gifts and Qualities.” Our very lives are gifts and did anyone really need to be told that any person has qualities?

More than qualities, they are made in the image and likeness of God: that is our common identity.

“It is deplorable that homosexual persons have been and are the object of violent malice in speech or in action. Such treatment deserves condemnation from the Church’s pastors wherever it occurs. It reveals a kind of disregard for others which endangers the most fundamental principles of a healthy society. The intrinsic dignity of each person must always be respected in word, in action and in law.”

That was from the Congregation of the Doctrine of the Faith under Cardinal Joseph Ratzinger.

But there is an obvious difference in the language being used in the draft from the synod on the family that was released today. The working draft reflects the fact that it is 2014 and we have some real pastoral challenges and obstacles to evangelization. How do you overcome them? With a language, with gestures that are inviting people to Church teaching. With a language that acknowledges that same-sex marriage didn’t break marriage, decades of practical surrender to the sexual revolution did.

As with when Pope Francis said “Who am I to judge?,” for the world to finally begin to hear that Catholic Church teaching is really truly rooted in love, is a tremendous opportunity. The misunderstandings that are legion will be clarified if people have real-life and cultural exposure to Catholics living loving witness to the Gospel, living according to Church teaching and finding joy in it.

This will be a very interesting week, as the synod continues these sessions and wraps up. Plenty more to come.

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Oct 08

“One can be poor in spirituality, poor in ideas, poor in education, and in many other ways.”

Gems of wisdom.

Who is speaking with such bold clarity, and to whom? Nigerian Archbishop Ignatius Kaigama, to a Vatican press briefing during a break in the Extraordinary Synod on the Family.

What he said is compelling.

We are confronted with some issues, and sometimes [they are] quite perplexing. We recently had a big conference on pro-life issues, and in that conference, we came out very clearly to ascertain the fact that life is sacred, marriage is scared, and the family has dignity.

We get international organizations, countries, and groups which like to entice us to deviate from our cultural practices, traditions, and even our religious beliefs. And this is because of their belief that their views should be our views. Their opinions and their concept of life should be ours.

We say, “No we have come of age.” Most countries in Africa are independent for 50, 60, 100 years. We should be allowed to think for ourselves. We should be able to define: What is marriage? What makes the family? When does life begin? We should have answers to those [questions].

We are wooed by economic things. We are told, “If you limit your population, we’re going to give you so much.” And we tell them, “Who tells you that our population is overgrown?” In the first place, children die — infant mortality — we die in inter-tribal wars, and diseases of all kinds. And yet, you come with money to say, “Decrease your population; we will give you economic help.”

Now you come to tell us about reproductive rights, and you give us condoms and artificial contraceptives. Those are not the things we want. We want food, we want education, we want good roads, regular light, and so on. Good health care.

We have been offered the wrong things, and we are expected to accept simply because they think we are poor. And we are saying poverty is not about money. One can be poor in spirituality, poor in ideas, poor in education, and in many other ways.

So we are not poor in that sense. We may be poor materially but we are not poor in every sense. So we say no to what we think is wrong. And time has gone when we would just follow without question. Now, we question. We evaluate. We decide. We ask questions. This is what we do in Africa now.

Reading that, I wanted to stand up and cheer. Where are we hearing such strong voices of clarity and conviction these days?

This is an important voice and message, and we need to pay it respectful attention. Note what Vatican analyst George Weigel said in this piece ahead of the Synod.

The collapse of marriage culture throughout the world is indisputable. More and more marriages end in divorce, even as increasing numbers of couples simply ignore marriage, cohabit, and procreate. The effort to redefine “marriage” as what we know it isn’t, and to enforce that redefinition by coercive state power, is well-advanced in the West. The contraceptive mentality has seriously damaged the marriage culture, as have well-intentioned but ultimately flawed efforts to make divorce easier. The sexual free-fire zone of the West is a place where young people find it very hard to commit to a lifelong relationship that inevitably involves sacrificing one’s “autonomy.” And just as the Christian understanding of marriage is beginning to gain traction in Africa, where it is experienced as a liberating dimension of the Gospel, European theologians from dying local churches are trying to empty marriage of its covenantal character, reducing it to another form of contract.

The Christian understanding of marriage, which is the understanding of a sacramental covenant between man and woman is “beginning to gain traction in Africa, where it it experienced as”…what?…liberating. Imagine that.

It’s time the West becomes aware of and comes to terms with what we – through any number of proxies – have been exporting to Africa and other developing countries.

This Washington Post interview with Bill Gates is revealing.

Ezra Klein: Your letter talks a lot about the myth that aid will just lead to new problems through overpopulation. I was a bit surprised to read you focusing on it. Are fears around overpopulation an impediment in your day-to-day work?

BG: It’s a huge impediment in convincing rich-world donors that they should feel good about these health improvements. Our foundation focused in the 1990s on reproductive health. We weren’t nearly as big then. But we wanted to make contraception available because we thought population growth would make everything so difficult, whether it’s the environment or feeding kids or stability. It was only when we found out about this phenomenal connection between improved health and reduced population growth that we felt: Great, let’s just make the foundation as big as possible to go after these health problems. Because before then the commonsense thing was more kids would make these problems less tractable.

I don’t think people like to say out loud that we want to let these kids die because there are too many of them. But by choosing not to get into health in our early days I was a victim of the myth around overpopulation.

And here we are today:

An African archbishop attending the worldwide meeting of Catholic bishops frankly criticized Western attitudes toward his continent Wednesday, lambasting imposition of foreign cultures on African people.

Africans “have come of age,” said Nigerian Archbishop Ignatius Kaigama. “We should be allowed to think for ourselves.”

“We are wooed by economic things,” said Kaigama, who heads Nigeria’s Jos archdiocese. “We are told if you limit your population, we’re going to give you so much. And we tell them, ‘Who tells you that our population is overgrown?’”

Good. Question.

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Oct 07

Maybe it’s the vortex of the perfect storm.

God knows, marriage and family, and therefore society, have been in crisis over these past years and that cultural breakdown has wrought great damage to individuals and societies. What are the factors behind it all? How do we get marriage right and serve the fundamental institution of the family on which a healthy and thriving culture is based? Competing views of both marriage and family have been going at it for decades, and that battle (I hate the pugilistic terminology these days, but it’s more a battle than a struggle) has escalated in the past few years faster and more furiously than before. The stakes are so high. For civilization.

So we arrive at a confluence of events this week.

Pope Francis convened an Extraordinary Synod on the Family at the Vatican over the weekend, an unusual event in the life of the Catholic Church. It didn’t as much  launch as continue a multi-year concentration of energies and focus on problems and issues in modern culture that required something far bigger and more momentous than a symposium, or a written document, a declaration of sorts. Here’s why.

The social and spiritual crisis, so evident in today’s world, is becoming a pastoral challenge in the Church’s evangelizing mission concerning the family, the vital building-block of society and the ecclesial community. Never before has proclaiming the Gospel on the Family in this context been more urgent and necessary.

(emphasis added)

Concerns which were unheard of until a few years ago have arisen today as a result of different situations, from the widespread practice of cohabitation, which does not lead to marriage, and sometimes even excludes the idea of it, to same-sex unions between persons, who are, not infrequently, permitted to adopt children. The many new situations requiring the Church’s attention and pastoral care include: mixed or inter-religious marriages; the single-parent family; polygamy; marriages with the consequent problem of a dowry, sometimes understood as the purchase price of the woman; the caste system; a culture of non-commitment and a presumption that the marriage bond can be temporary; forms of feminism hostile to the Church; migration and the reformulation of the very concept of the family; relativist pluralism in the conception of marriage; the influence of the media on popular culture in its understanding of marriage and family life; underlying trends of thought in legislative proposals which devalue the idea of permanence and faithfulness in the marriage covenant; an increase in the practice of surrogate motherhood (wombs for hire); and new interpretations of what is considered a human right.

Which precisely gets to the marriage redefinition movement that has very successfully built momentum with high profile support and endorsements from celebrities in Hollywood, media, sports, politics, academia, the arts, and the culture at large. The movement to redefine marriage in law has claimed marriage as a human right, a new rendering of an ancient institution, recognized by government up to the recent past as one the State has an interest in preserving and upholding as a union of one man and one woman.

So fast forward past years of litigation in the courts, to the decision by the High Court on Monday, as the Supreme Court opened its new session. It shocked just about everyone. Its effect is being celebrated by proponents as so sweeping, it “could signal the inevitability of the right of same-sex marriage nationwide”, as the New York Times reported it. The Christian Science Monitor called it a ‘Supreme Mystery.’

Why didn’t the US Supreme Court agree to hear any of the seven petitions urging the justices to settle the contentious debate over same-sex marriage?

Speculation abounds.

The justices offered no hint of an answer in Monday’s orders list. The document unceremoniously announced that petitions from each of the cases from five different states had been denied…

It is even more puzzling because the Supreme Court had several times earlier this year issued stays to block orders by lower courts that sought to immediately allow same-sex couples to marry in states where a ban was struck down. Why would the justices seek to preserve the status quo for several months only to apparently change their mind now?

Sometimes justices who believe the court should decide a particular case will file a dissent and explain to the public why the court should take up the case. Nothing like that was presented on Monday.

And therein lies a clue as to what happened in this decision. It’s just one idea, but an insightful one, by Ed Whelan.

For what it’s worth, here’s my theory explaining yesterday’s order denying review in the SSM cases:

One or more of the three conservative justices who might most be expected to object to denial—that is, Scalia, Thomas, or Alito—instead concluded that denial was the best course. Why? Because that justice (or those justices) became convinced that Kennedy was beyond persuasion and that he was a certain fifth vote to invent a constitutional right to same-sex marriage. On that understanding, the least-worst option would be to deny review and thus (for the time being, at least) prevent the Supreme Court from placing its formal imprimatur on the developments below.

(Meaning those that came out of the lower courts, which they by necessity would have had to review and decide in the High Court.)

I think that this is the only theory that adequately explains why none of these three justices publicly registered a dissent. In particular, I don’t think that a competing theory—that the Chief Justice voted to deny but that Scalia, Thomas, and Alito all voted to grant—can explain the absence of a public dissent.

I don’t think that there’s any difficulty explaining why the four liberals would go along with the denial. Even if they’re equally confident of Kennedy, it’s much easier from their perspective to let the lower courts do the spadework and to intervene only if and when a court rules against a constitutional SSM right.

It makes sense. Whelan seems to offer the only – or best – plausible explanation for this stunning decision. There will be consequences, as we know already.

Which gets back to the Synod at the Vatican, dedicated to healing the world of hurt over ruptures in societies and civilization in this historic turning point. Vatican expert George Weigel (another EPPC scholar, like Whelan) posted a heartfelt request for a Synod of Affirmation. Weigel gets to the point, a couple of them in fact.

The collapse of marriage culture throughout the world is indisputable. More and more marriages end in divorce, even as increasing numbers of couples simply ignore marriage, cohabit, and procreate. The effort to redefine “marriage” as what we know it isn’t, and to enforce that redefinition by coercive state power, is well-advanced in the West. The contraceptive mentality has seriously damaged the marriage culture, as have well-intentioned but ultimately flawed efforts to make divorce easier. The sexual free-fire zone of the West is a place where young people find it very hard to commit to a lifelong relationship that inevitably involves sacrificing one’s “autonomy.” And just as the Christian understanding of marriage is beginning to gain traction in Africa, where it is experienced as a liberating dimension of the Gospel, European theologians from dying local churches are trying to empty marriage of its covenantal character, reducing it to another form of contract.

Rome, we have a problem.

Pope Francis understands the crisis of marriage culture in its multiple dimensions, just as he understands that the family, which begins in marriage, is a troubled institution in the post-modern world; that’s why he’s summoned two Synods on the topic of the family. And that’s why the Synod, fully aware of the gravity of the situation, should begin, continue, and end on a positive note, offering the world a pearl of great price: the Christian understanding and experience of marriage.

The Synod discussion, in other words, should take the crisis of marriage and the family as a given and then lift up Christian marriages, lived faithfully and fruitfully, as the answer to that crisis. The Synod should begin with what is good and true and beautiful about Christian marriage and Christian family life, and show, by living examples, how that truth, goodness, and beauty respond to the deepest longings of the human heart for solidarity, fidelity, and fruitful love.

It’s quite obvious that the Church faces real pastoral challenges in dealing with broken marriages and their results. But to begin the discussion of marriage and the family in the twenty-first century there is to begin at the wrong end of things. For it is only within the truth-about-marriage, which was given to the Church by the Lord himself, that compassionate and truthful solutions to those pastoral problems can be found.

This is only the middle of week one of two weeks of this Extraordinary Synod on marriage and the family. And just two days after the Supreme Court decision not to decide the marriage questions. Stay tuned, these are interesting times.

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Sep 28

The world is in turmoil, the grip of darkness, and it seems things are spiraling out of control. What can we do?

Some people turn away, it’s all too much. We can’t turn away. This is an extraordinary, historically pivotal time. ‘A Necessary Look at Reality‘ is in order when the world is in such disorder, writes my friend Elizabeth Scalia, and she points to a New York Times’ piece ‘The Great Unraveling’ as the necessary reckoning with it.

This morning (September 15), the New York Times published an exquisitely-written dose of reality via Roger Cohen. If “only Nixon could go to China” then perhaps only a NYT columnist could spell this out and thus permit us to credibly acknowledge that things are as grim as we have all known, in our guts:

“It was the time of unraveling. Long afterward, in the ruins, people asked: How could it happen?

“It was a time of beheadings. With a left-handed sawing motion, against a desert backdrop, in bright sunlight, a Muslim with a British accent cut off the heads of two American journalists and a British aid worker. The jihadi seemed comfortable in his work, unhurried. His victims were broken. Terror is theater. Burning skyscrapers, severed heads: The terrorist takes movie images of unbearable lightness and gives them weight enough to embed themselves in the psyche.

“It was a time of aggression. The leader of the largest nation on earth pronounced his country encircled, even humiliated. He annexed part of a neighboring country, the first such act in Europe since 1945, and stirred up a war on further land he coveted. His surrogates shot down a civilian passenger plane. The victims, many of them Europeans, were left to rot in the sun for days. He denied any part in the violence, like a puppeteer denying that his puppets’ movements have any connection to his. He invoked the law the better to trample on it. He invoked history the better to turn it into farce. He reminded humankind that the idiom fascism knows best is untruth so grotesque it begets unreason.”

The Cohen piece, Scalia notes, is a must-read, loaded with observations and provocations, and “it beats at us like a drum. Or, really, like a gavel, calling us to order:”

It was a time of breakup. . .It was a time of weakness. . .It was a time of hatred. . .It was a time of fever…”

It is, finally, perhaps a time of dawning realization that the centers are not holding; old orders are in extremis; new orders are in capricious adolescence.

The troubles briefly enumerated in this sobering op-ed are only the most obvious issues. They are the pebble tossed into the pond, rippling outward in ever-widening circles — expanding to include a unique “time” of global crisis: governments failing at every level, everywhere; churches are divided, their freedoms challenged; citizens are distracted, dissatisfied and distrustful, their election mechanisms in doubt; schools are losing sight of the primary mission of education; families are deconstructed and the whole concept ripe for dissolution; respect for human dignity is doled out in qualified measures; there is a lack of privacy; a lack of time to think, to process and to incarnate; a lack of silence.

“It sounds terribly, terribly depressing, yes. Who wants to read that? Who wants to think about that?

Sadly, this is essential reading; this is essential thinking…

With this column, Mr. Cohen has done us the remarkable service of showing us the ugly landscape all around us; the one we have not wanted to pretend was neither so vast nor so damaged and fragile. Without taking it in, we cannot possibly begin to address the least-precarious bit of it.

Here’s Roger Cohen’s op-ed in full.

Then there’s the assortment of things I came across over the past week or so of news coverage, things I took note of for one reason or another, because there is indeed a great unraveling happening at a faster pace now, we got shocked as never before in ‘the civilized world’ and we’re confronting genocidal ferocity and barbarism ‘over there’ and accelerating social breakdown right here and people are getting very fearful and depressed.

Tod Worner, another respected friend, brings two things together at this point in one post that I believe is also a must-read.  Always facing the true, good and bad, I’m also always looking for the good and the beautiful. He put that together here. In covering a wide swath of news, commentary, social and political and theological analyses, and more, he finally came to say ‘Enough.’

The point is that I could become and did become rather fluent in the events of the day. Only it made me a bit cynical and depressed. Nowadays, everyone is a muckraker, everywhere there is injustice, and everyday requires the long climb up the hill to fight another fight. Now let me be clear, I am not arguing that there is no evil, hardship and injustice in the world. Sadly, there is plenty. Even further, I would not jettison all writing/reporting that informs and spurs us to improve the lot of humanity. But this is not all that humanity is. We were not designed to constantly look in the mirror…to rend our garments and spit at it. We are called to receive the theological virtues of faith, hope and love. We are designed to cultivate the cardinal virtues of prudence, justice, temperance and courage. The devil is constantly reminding us, “You are a lousy, unworthy creation.” Whereas God is, instead, calling us, “Though imperfect, you are redeemable and called to achieve great things in my name.” Neither of these voices neglects our shortcomings, but one sees us through to greater ends. The other tempts us to wallow in the inky blackness of our sin.

I’ll come back to that remark about the devil.

Read Worner’s post, because it’s all so good, and he starts to point out some of the bad news we’ve been hearing so much about in recent weeks but adding the good news in related topics that never got attention. I love this quote he cites from newsman Bob Schieffer, a “moment of clarity” on “the virtue of courage.”

As I watched the documentary on PBS this week about Franklin and Eleanor Roosevelt and their cousin Teddy, I couldn’t help but think about what set them apart from today’s politicians. Yes, they were very smart but there are still a lot of smart people in Washington. Yes, they saw wrongs that needed to be corrected. But we still have those with good hearts, and yes they were good politicians but we still have a few good politicians around here. What set them apart to my mind was their courage. When they saw wrong, they not only tried to make it right, but they did so with no guarantee of success. What a glaring contrast to the Washington of today which spends most of its time doing nothing and the rest of its time devising schemes to avoid responsibility for anything. The latest example: when congress approved arming the Syrian rebels, they stuck the legislation in a bill that also provided money to keep the government from shutting down. That way, if arming the rebels turns out to be a debacle, members can say, ‘I was never for arming the rebels, I just voted to prevent a government shutdown.’ The Roosevelt documentary was 14 hours long spread over seven nights. A story about the courage of today’s Washington would take about 30 minutes-at most.”

And then the account of a friend’s father who passed on this month, and left a legacy evident in some of the comments left in his online obituary, respect and appreciation for his witness to a life well lived, and for others.

You see, these stories, these lives, are not the common currency of all the subscriptions I had (with the exception of the theological ones). And yet, these are the ones that matter. These are the stories that edify, that embolden, that grapple with suffering and loss, yet encourage me to keep going. Sure, at times they make me wistful and sad, but by the grace of God, they also make me smile. And keep moving forward. I have cancelled most of my subscriptions and watch less TV. Oh, mind you I still pay attention, shake my head and occasionally my fist. I will never stop caring. But I won’t be cynical. I won’t believe that we are irretrievable failures. I can’t believe we are beyond redemption.

That has become a theme that, thankfully, kept repeating all this past week in different ways and places, in articles and columns, radio show roundtable discussions and messages in church, both local and universal.

This article by my friend Kathryn Jean Lopez candidly and unapologetically says that ‘amid arguments, it can be easy to forget that God is love.’ Citing a documentary made by the group Courage, she writes:

“Look at the face of the other. . . . Discover that he has a soul, a history, and a life, that he is a person, and that God loves this person,” the film begins. It’s a quote, as it happens, from Pope Benedict.

Kathryn came from the East Coast (I never know if she’s in DC or NY) to Chicago to hold our regular roundtable with Word On Fire’s Fr. Steve Grunow in person, around an actual table, live in the Chicago studio. We did two shows, and in those two hours of in depth conversation, and extra time before and after, we tackled the issues of the day, the moment, and what we must do not just to be in the public square, but make a difference there.

We talked about the terminology of ‘battle’ in so much news and discourse, and Kathryn made a good point that while we hear about all these so-called ‘wars’ going on like the ‘culture war’ and the ‘war on women’, there are real wars happening out there with great humanitarian consequences. And Pope Francis has called on the Church to be the “field hospital” for the wounded. Fr. Grunow said “the real battle is spiritual, where dark powers inflict wounds on people” and we all noted how frequently Francis has brought that up, talking about the devil and evil in the world. “That didn’t get press attention,” Kathryn noted.

“The pope’s insights are very Ignatian,” Fr. Grunow explained, since he’s a Jesuit, “and part of that is asking ‘whose banner do you follow? Christ’s, or the devil’s? You have to make a decision.’ And Francis challenges people to see that choice clearly.”

They don’t. Kathryn shared the “odd situation” she found herself in several months ago “in a mall with a shooter, a poor kid who felt no one could reach him,” which she only found out by having a few moments to talk with him after he shot himself. “We’re having policy debates in this country all the time on all sorts of issues, and that’s important, but there’s a prior step,” she continued. “People are facing dire circumstances. They need to be addressed in their needs.”

I asked Fr. Grunow if an existential crisis is one of the most urgent problems the Church faces today, and he pointed out that the top crisis globally is of course the persecuted Church in danger of extinction in some areas of the birthplace of Christianity. But “the existential crisis is the perennial work of the Church to address in every age,” he added. “Everyone has a relationship with God, whether they realize it or not.” How to help doubters, skeptics, atheists and those who have lost hope realize that is a mission more than a task.

Pope Francis repeatedly calls Catholics, Christians and all people of goodwill to ‘go out to the existential peripheries’, to ’create a culture of encounter’, and meet people where they are. That means noticing someone across the globe, the street, the room or dinner table or office space from you. Which circles back to the question at top, what can we do?

Michael Cook pointed to one outstanding witness, Bishop Alvaro del Portillo. Who knew how to serve whoever he met by doing whatever he could, and well, to be the presence of faith, hope, charity, and joy.

“He knew how to be very human when treating people, in the work that he did, knowing that his work was also a springboard, an aid to approach God and to be with God,” Bishop Javier Echevarria Rodriguez, prelate of Opus Dei, told CNA in Rome Sept. 26.

“He helped us, he understood and encouraged us and at the same time he was greatly interested in all things that affected us. He didn’t feel distant from us or indifferent.”

Bishop Echevarria said del Portillo was “totally at the disposal of others.”

“He was a person who knew how to love, who knew how to serve and who knew how to be at hand.”

It’s what I learned years ago from a young priest as ‘the ministry of presence’, being in the moment. Which, providentially, came up in the homily on Sunday of a local parish pastor reflecting on the two sons in the parable of the Gospel, one who said he wouldn’t go work but wound up going, the other who said he would, but didn’t show up. He talked about decisions, regret, anxiety, love, forgiveness and the importance of the moment.

He quoted Archbishop Fulton J. Sheen on this profound awareness of something we tend to miss altogether.

“All unhappiness (when there is no immediate cause for sorrow) comes from excessive concentration on the past or from extreme preoccupation with the future. The major problems of psychiatry revolve around an analysis of the despair, pessimism, melancholy, and complexes that are the inheritances of what has been, or with the fears, anxieties, worries which are the imaginings of what will be…But God in His Mercy has given us two remedies for such an unhappiness: One is the sacrament of Penance…Nothing in human experience is as efficacious in curing the memory and imagination as confession…

“The second remedy for the ills that come to us from thinking about time is what might be called the sanctification of the moment – or the Now….The present moment includes some things over which we have control, but it also carries with it difficulties we cannot avoid..

We don’t or can’t always know why suffering happens, he continued, but God can draw good out of evil, and “the human mind must develop acceptance of the Now, no matter how hard it may be or us to understand its freight of pain.” To accept pain and suffering, with belief that God is in control, “is to have taken the most important step in the reformation of the world…the reformation of the self.”

G.K. Chesterton nailed it in his book ‘What’s Wrong With the World”, by concluding that his best response was “I am.” Our human nature recoils from the pain and misery and evil happening around us by crying out ‘Someone ought to do something!” True and understandable reaction.

But we should also ask ourselves ‘what am I doing?’

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Sep 21

Last week, a congressional oversight committee hearing was held to check on government compliance with the International Religious Freedom Law. It was virtually unprecedented.

Congress hasn’t been paying attention. Now that they did, the press wasn’t paying attention.

That law was passed 16 years ago, but this is the first time Congress has checked on whether the State Department is implementing it. Given what has happened in the world with increasing global crises involving religious extremism and religious persecution, one wonders whether anyone has wondered about this law. The answer is yes, and Thomas Farr. He has been asking questions for years. Because he knows international religious freedom is an issue of national security, besides being a human rights issue.

Here’s his latest.

I address three questions: First, given the status of religious freedom in the world, how has the current administration implemented IRFA during its approximately six years in office? Second, how can US IRF policy be employed to advance American national security? Third, the president has nominated Rabbi David Saperstein as the Ambassador at Large for International Religious Freedom.

(The fact that the job of Ambassador at Large for International Religious Freedom went vacant from October 2013 to late July 2014 when Rabbi Saperstein was finally nominated to it, is itself egregious. But wait…Saperstein has only been nominated.)

Farr continues:

How can Rabbi Saperstein be empowered to succeed in a field where others have had precious little success? In particular, what can the Congress do?

He lets that question dangle long enough to extend credit where it’s due to those inside the bureaucratic apparatus who are committed to doing what they can for religious freedom around the world through assorted programs.

Unfortunately, their work is compartmentalized, marginalized, and isolated within the State Department. The course at FSI is voluntary and, in any case, does not train diplomats in how to promote religious freedom. Funding levels are tiny and are not controlled by the person responsible for US policy—the IRF Ambassador. The State Department’s working group on religion and foreign policy is made up of civil society representatives; we need a working group on international religious freedom made up of senior U.S. foreign policy officials.

This is all unacceptable.

The key point, however, is that each of these efforts is ad hoc. None is part of an integrated strategy to advance international religious freedom. Such a strategy has not existed for the five years and nine months of this president’s tenure, and it does not exist today.

As a consequence, the United States has had virtually no impact on the global rise of religious persecution. While American diplomats have helped in individual cases, we have had no comprehensive policy in place to help the millions who suffer because of their faith.

Emphasis added. That’s a serious statement, the revelation of a grave fault line.

Equally important, we have missed opportunities to employ IRF policy as a means of undermining the development of violent religious extremism, encouraging economic growth, and helping struggling democracies to stabilize.

The evidence for this stark assessment is compelling. When testifying before this committee in June of last year, I could not identify a single country in the world where the United States under this administration has advanced religious freedom or reduced religious persecution. That remains true today. Meanwhile, we have seen an explosion of violent Islamist extremism, and the continuing decline of struggling democracies in highly religious societies such as Iraq, Pakistan, and Egypt.

So, totally understating the obvious, Farr says international religious freedom is not a priority for the Obama administration.

The president’s nominee, Rabbi Saperstein, should be confirmed immediately. But when he steps into the job, the post of Ambassador at Large will have been vacant for almost a full year since the departure of the previous incumbent, and vacant for over half the tenure of this president.

Consider that for a moment, together with Farr’s observations about the US having no plan, and no impact on advancing religious freedom or reducing religious persecution. That it’s “not a priority” for this administration is acknowledging that they didn’t just overlook it, they put it aside.

Compare the administration’s treatment of this position with another similar job: that of Ambassador at Large for Global Women’s Issues. Someone has been in that position for virtually the entire tenure of this administration. Why? Because women’s issues are a priority, as they should be. On the other hand, it is difficult to conclude that the office of the IRF Ambassador at Large, or the issue it represents, is perceived as important at the State Department.

To cite but one example: if you peruse the Department’s listing of “Assistant Secretaries and Other Senior Officials” on its website you will find Coordinators, Special Advisors, and Special Envoys for a host of issues, including Global Food Security, Global AIDs, Global Youth Issues, the Arctic, Muslim Communities, the Organization of Islamic States, and many others.

But you will not find listed the Ambassador at Large for International Religious Freedom.

The reason for that omission is clear. If religious freedom is not a priority for the administration, there is little reason to label that Ambassador a “senior” official with an important portfolio. The sad fact is that he is not considered senior, nor his job of any real significance, by this State Department or this president.

It’s more than a sad fact, worse. It’s egregious, to repeat.

I would note that the IRFA established this Ambassador as a “principal advisor to the President and Secretary of State” on religious freedom abroad. Whatever Congress intended that phrase to mean, under this administration it has meant very little.

You can be sure that the Department of State’s marginalization of the Ambassador and U.S. international religious policy is not lost on America’s diplomats, who fully understand the low priority that policy has been given. Nor is it lost on foreign governments and those who persecute on the basis of religion.

Here’s why this issue is so important, no matter what your beliefs.

There are two powerful reasons for a coordinated, comprehensive American strategy to advance religious freedom. The first is a moral imperative.

Last year in Rome, Iraqi Patriarch of the Chaldeans, Archbishop Louis Raphael Sako, said something that still haunts me: “If they kill us all, will you do something then?” We have a responsibility to that man, and to the others of Iraq and Syria—Christian, Yazidi, and Muslim alike—who are fending for, or fleeing for, their lives.

Patriarch Sako said something else. The title of his speech was: “What Happens to the Middle East if Christians Flee?” The answer was twofold: terrible suffering for the Christians, but also increased instability and harm to the societies themselves.

Yes, that means everyone, in a community with any diversity.

Here lies the second reason for a coordinated, comprehensive US strategy on religious freedom. Religious freedom is not simply a “nice to have” human right, consisting mainly of the right not to be tortured or killed, or a right to private worship. It is a fundamental human right that has distinct and inevitable public dimensions. As such it is utterly necessary, not only for individual human flourishing but for the success of any state—especially highly religious nations like Iraq, Pakistan, or Egypt.

Ample research demonstrates what common sense suggests: democracies cannot consolidate without religious freedom. Economies cannot develop without religious freedom. And—perhaps most important for American national security—religious freedom is a counter to religion-based terrorism.

Farr lays out a plan of action and details a strategy the president should take up now.

It is no accident that ISIS announced itself to the world by its efforts to eradicate Yazidis and Christians. This vicious group defines itself by its religious intolerance. And now we see that ISIS poses a serious and direct security threat to the United States. Surely we can learn from our past neglect and failure that religious freedom can contribute to the long-term solution. Military action is now necessary to defeat ISIS. But integrating religious freedom into our overall strategy can reduce the need for future military action. At a fraction of the cost, and without loss of blood, a diplomatic counter-terrorism offensive can increase American national security.

Robert George, immediate past chairman of the U.S. Commission on International Religious Freedom (USCIRF), has been saying this for months. In September he said this:

Wherever violent religious extremist groups have held sway, be it central Somalia or elsewhere, they have penetrated every nook and cranny of human endeavor, imposing their will on families and communities in horrific ways. In many instances, they have banned routine activities such as listening to music and watching television. They have crushed all forms of religious expression other than their own, even seeking to destroy historic Islamic religious sites. They have imposed barbaric punishments on dissenters, from floggings and stonings to beheadings and amputations.

As a result, especially in places where these forces operate, people want an alternative: They want the right to honor their own beliefs and act peacefully on them. And as a number of scholars in recent years have shown, societies where this right to religious freedom is recognized and protected are more peaceful, prosperous, and free of destabilizing terror…

In other words, in a world where religion matters, a key answer to violent religious extremism in the post-9/11 era is for governments to act in such ways to affirm and protect freedom of religion. It is not only a moral imperative – it is a practical necessity, empowering people everywhere to choose a better way.

As Farr concluded:

Such changes will not work overnight. But without steps like this, and without the commitment of the president, the Secretary of State, and the Congress to support the Ambassador at Large for International Religious Freedom and the policy he leads, the remaining Christians and other minorities of the Middle East will face violent persecution into the indefinite future. And the United States will face a permanent threat from the ever spreading phenomenon of violent Islamist extremism. For all these reasons, I urge you to act.

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Sep 15

“Brothers, humanity needs to weep, and this is the time to weep.”

Citing a history of relentless conflict, marking the centennial of the start of WWI, Pope Francis noted the ways humanity actually may be in early stages of the third World War.

The Pope on Saturday morning celebrated Mass at the Italian Military Memorial of Redipuglia. The area was the scene of fighting between Italy and the forces of the Central Powers during the 1914-1918 conflict.

“There are tears, there is sadness. From this place we remember all the victims of every war,” Pope Francis said during a homily at a Mass for the fallen and victims of all wars. He called war “madness” and “irrational” and said its only plan was to bring destruction.

“Greed, intolerance, the lust for power…. These motives underlie the decision to go to war, and they are too often justified by an ideology; but first there is a distorted passion or impulse,” said the Pope.

Speaking at the end of a week in which President Obama announced a new plan to combat the terrorist group Islamic State, and with almost constant news of growing conflicts in various parts of the world, the Pope said that “even today, after the second failure of another world war, perhaps one can speak of a third war, one fought piecemeal, with crimes, massacres, destruction.”

Francis celebrated Mass at this Military Monument at such a poignant time, the atmosphere was heavy, the pope’s remarks challenging and provocative.

The first reading narrated the story of Cain and Abel, and in his homily the Holy Father commented on the murder of Abel to condemn indifference in the face of war.

He has called out the “globalization of indifference” often since he first used that term in his first apostolic journey outside Rome as pope at a Mass in Lampedusa, a destination of hope for refugees seeking safety and a new life, but one not reached by so many who perished along the way.

At the Military Monument of Redipuglia, Francis repeated that message but with greater urgency and the weight of gravity. The sub-head of this homily about global indifference would be ‘What does it matter to me?’

“Greed, intolerance, the lust for power … are the motives underlying the decision to go to war, and they are too often justified by an ideology; but first there is a distorted passion or impulse. Ideology is presented as a justification and when there is no ideology, there is the response of Cain: ‘What does it matter to me? Am I my brother’s keeper?’. War does not look directly at anyone, be they elderly, children, mothers, fathers. ‘What does it matter to me?’

“Above the entrance to this cemetery, there hang in the air those ironic words of war, ‘What does it matter to me?’ All of the dead who repose here had their own plans, they had their own dreams, but their lives were cut short. Why? Because humanity said, ‘What does it matter to me?’. Even today, after the second failure of another world war, perhaps one can speak of a third war, one fought piecemeal, with crimes, massacres, destruction. In all honesty, the front page of newspapers ought to carry the headline, ‘What does it matter to me?’. Cain would say, ‘Am I my brother’s keeper?’.

Right. What’s happening now is deeply disturbing and should be for all civilized humanity. And it is on some front pages. But so much space on those pages is filled with politics and scandal and cultural distraction.

Stop, Francis says. Pay attention.

From this place we remember all the victims of every war. Today, too, there are many victims … How is this possible? It is so because in today’s world, behind the scenes, there are interests, geopolitical strategies, lust for money and power, and there is the manufacture and sale of arms, which seem to be so important! And these plotters of terrorism, these schemers of conflicts, just like arms dealers, have engraved in their hearts, ‘What does it matter to me?’

“It is the task of the wise to recognise errors, to feel pain, to repent, to beg for pardon and to cry. With this ‘What does it matter to me?’ in their hearts, the merchants of war perhaps have made a great deal of money, but their corrupted hearts have lost the capacity to weep. Cain did not weep. He was not able to weep. The shadow of Cain hangs over us today in this cemetery. It is seen here. It has been seen from 1914 right up to our own time.

People rooted in one political ideology or another will read that according to how it fits their ‘narrative’ and backs their party politics. But he’s talking about global humanity, and calling out the inhumanity.

I heard a news report Monday of how wealthy ISIS has become, how much they control in oil fields and banks they’ve seized, and how they tap into that to provide for the ‘army’ and the ‘state’ they have built in trying to erect a caliphate and run a military operation, one that holds daily executions in the public square in some places, according to a BBC report I heard over the weekend, and the very public beheadings of western journalists and relief workers, among other ongoing atrocities they’re committing.

“With the heart of a son, a brother, a father, I ask each of you, indeed for all of us, to have a conversion of heart: to move on from ‘What does it matter to me?’, to shed tears: for each one of the fallen of this ‘senseless massacre’, for all the victims of the mindless wars, in every age. Brothers, humanity needs to weep, and this is the time to weep”.

And act.

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Sep 05

How can leaders of the most civilized, powerful nations in the world not yet have a solid plan?

While governments fail to act or make attempts at cobbling together a plan of action against a well organized, well funded, vicious and ambitious irregular army hellbent on wreaking chaos and destruction to take over the world, it’s the religious leaders and scholars and humanitarian relief experts who are speaking out and doing the most to call for action, care for people and protect populations from genocide in the meantime.

Princeton Professor Robert George has been one of the foremost, gaining a lot of attention and support for his Plea on Behalf of Victims of Barbarism in Iraq. It’s the backdrop for his grassroots Iraq Rescue effort.

The so-called Islamic State of Iraq (ISIS/ISIL) is conducting a campaign of genocide against Christians, Yazidis, and others in Iraq. In its fanatical effort to establish a caliphate, ISIS/ISIL has engaged in crimes against humanity by deliberately causing mass starvation and dehydration, and by committing unconscionable acts of barbarism against noncombatants, including defenseless women, children, and elderly persons.

It is imperative that the United States and the international community act immediately and decisively to stop the ISIS/ISIL genocide and prevent the further victimization of religious minorities. This goal cannot be achieved apart from the use of military force to degrade and disable ISIS/ISIL forces. President Obama was right to order airstrikes against ISIS/ISIL to stop its advance on key cities, as well as to provide humanitarian assistance to people fleeing their assaults. Much more needs to be done, however, and there is no time to waste.

We, the undersigned, are Democrats, Republicans, and Independents. We are conservatives, liberals, and moderates. We represent various religious traditions and shades of belief. None of us glorifies war or underestimates the risks entailed by the use of military force. Where non-military means of resolving disputes and protecting human rights are available, we always and strongly favor those means. However, the evidence is overwhelming that such means will not be capable of protecting the victims of the genocide already unfolding at the hands of ISIS/ISIL. That is why Iraq’s Chaldean Patriarch Sako has requested military intervention.

Therefore we call upon the United States and the international community to do everything necessary to empower local forces fighting ISIS/ISIL in Iraq to protect their people. No options that are consistent with the principles of just war doctrine should be off the table. We further believe that the United States’ goal must be more comprehensive than simply clamping a short-term lid on the boiling violence that is threatening so many innocents in ISIS/ISIL’s path. Nothing short of the destruction of ISIS/ISIL as a fighting force will provide long-term protection of victims.

We call upon President Obama and the Congress of the United States to expand airstrikes against ISIS/ISIL with a view to eroding its military power, and to provide full air support for Kurdish and other forces fighting against ISIS/ISIL. Further, we endorse the Washington Post’s call for the United States to provide arms, ammunition, and equipment to Kurdish forces, Sunni tribesmen, and others who are currently hampered in their ability to fight ISIS/ISIL by a lack of sophisticated weapons and other resources. The U.S. should also assist with intelligence. We are hopeful that local forces, with adequate support and assistance from the U.S. and the international community, can defeat ISIS/ISIL.

The expansion of humanitarian aid to the displaced and fleeing is also urgent. Local churches and aid agencies are overwhelmed, and we have grave concerns about how these victims of violent religious persecution will be cared for this winter. The U.S. can and should take the lead in providing food, water, medicine, and other essential supplies.

It’s a comprehensive call to action in what Prof. George told me on radio this week is the conflict with a force “more formidable than any enemy” we have known in our lifetimes. “They are better funded, better organized, better armed and more brutal than Al Qaeda,” he said. “The mistake members of government, both liberals and conservatives, are making is thinking this is an Eighth Century movement of barbaric, Dark Ages murderers. They are far more modernized and organized and therefore dangerous then that.”

Prof. George’s petition went on:

We must be mindful that in addition to stopping the genocide, the U.S. and Europe have very concrete interests in disabling ISIS/ISIL. As the Washington Post has warned:

“The Islamic State forces, which have captured large numbers of U.S.-supplied heavy weapons, threaten not only the Iraqi and Kurdish governments, but also Lebanon, Turkey and Jordan. With hundreds of Western recruits, they have the ambition and capability to launch attacks against targets in Europe and the United States.”

It is also worth bearing in mind that our own nation is not without responsibility for the plight of victims of ISIS/ISIL genocide. What is happening to these people now, and the further threats they face, would not be happening but for errors and failures of our nation’s own in Iraq. This can and should be acknowledged by all, despite disagreements we may have among ourselves as to precisely what these errors and failures were, and which political and military leaders are mainly responsible for them. The point is not to point fingers or apportion blame, but to recognize that justice as well as compassion demands that we take the steps necessary to end the ISIL/ISIS campaign of genocide and protect those who are its victims.

It is key to stop politicizing this and work together to stop it. Everyone who has a sense of what the civilized world is up against is saying the same thing.

Then, as the world knew immediately, early in the week, the second beheading of an American journalist was carried out, videotaped, and posted for the world to see, taunting the West and especially the US.

A new video appears to show the execution of Steven Sotloff, the second American killed by a self-professed member of the Islamist terror group ISIS.

In the video, which appeared online [Tuesday] Sotloff addresses the camera, saying, “I’m sure you know exactly who I am by now and why I am appearing.”

“Obama, your foreign policy of intervention in Iraq was supposed to be for preservation of American lives and interests, so why is it that I am paying the price of your interference with my life?” the journalist says calmly as the black clad militant holds a knife casually at his side.

Later the video then cuts to the militant who says, “I’m back, Obama. I’m back because of your arrogant foreign policy towards the Islamic State [ISIS].”

“… [J]ust as your missiles continue to strike our people, our knife will continue to strike the necks of your people,” the figure says.

The camera cuts again and the militant appears to kill Sotloff.

Horrifying as it was, the news got far less media coverage than the beheading of James Foley, just days ago. There’s no reason for that. The execution of Sotloff was just as brutal and inhumane, and it was another provocation to the US, another declaration of war with such a globally visible murder of an innocent American journalist.

Here’s what a lot of people may have missed, since media gave the execution less attention.

Speaking at a press conference in Florida, Sotloff family spokesman Barak Barfi said that Steven “wanted to give voice to those who had none”…

“From the Libyan doctor in Misrata who struggled to provide psychological services to children ravaged by war, to the Syrian plumber who risked his life by crossing regime lines to purchase medicine, their story was Steve’s story. He ultimately sacrificed his life to bring their story to the world,” Mr Barfi said.

“Today we grieve but we will emerge stronger. We will not allow our enemies to hold us hostage with the sole weapon they possess: Fear.”…

Mr Obama said the US would build a coalition to “degrade and destroy” IS.

Where that stands got a little clearer now that he’s huddling with international leaders at the NATO summit.

But meanwhile, religious leaders and scholars continue to raise their voices with specific calls for action. The Vatican did, again.

And while Prof. Robert George’s Iraq Rescue petition is getting more attention, it calls for more signatures. Meanwhile, he’s warning anyone who will listen that the Islamic State will carry out “mass slaughter in the United States’ if it is not destroyed as a fighting force.

Princeton University professor Robert George warned Wednesday that the Islamic State will carry out “mass slaughter in the United States” if it is not soon “destroyed as a fighting force.”

“They have every intention of getting [to the United States], and these are people who achieve what they set out to achieve,” George said… “Unless somebody stops them, they make good on their threats. They have threatened to carry out activity in the United States — killing people, mass slaughter in the United States.”

“Believe me, I plead with you, I want your listeners to believe me — these people will do it if they can,” George continued. “And they will be able to do it unless we stop them.”

The Princeton professor described the Islamic State as “genocidal,” saying: “They mean to wipe out entire communities, and there is nothing they will stop short of when it comes to achieving their goal.”

“Our well-being, our security, our place in the world are vitally threatened by ISIS and ISIL,” he said. “They will stop at nothing … in order to destroy anyone standing in their way so that they can establish the caliphate.”

George advocated working with the international community to supply air support, as well as strategic and intelligence support, to Kurdish forces, Sunni tribesmen, and other local forces resisting the Islamic State. He also advocated airstrikes against Islamic State strongholds.

George said “we’re going to have to fight them eventually.” The only question is whether we do it in Iraq, or wait “until they’re carrying out terrorist activity within the United States.”

Prof. Robert George is not given to hyperbole. He is probably the most eminently reasonable scholar I know, or know of. These words issue a sober warning, from an expert who has served in various capacities on behalf of the U.S. on international commissions dealing with human rights and justice.

Congress returns at the beginning of the week, the week of 9/11, when many people predict a possible or likely attack on American soil again. The Chaldean Catholic Patriarch has renewed his plea to the United Nations, upping the intensity.

And the reminder that “the whole world’s watching” has been resounding. Only this time, with far greater stakes than at the 1968 Democratic convention in Chicago when student demonstrators started that chant. Prof. George and his bipartisan, interfaith, unified supporters declare there’s something much larger and far more dangerous at work now in the ISIS onslaught. And they ask for all people of goodwill to join the movement to stop it.

The coalition of the willing can sign on here.

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