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Archive for June, 2008

de la Bédoyère’s Maxims, No 5

Quentin de la Bedoyere on 26 Jun 2008

Experts, even with rows of initials after their names to prove it, consistently know less than they pretend or believe that they know.

You cannot judge how much an expert knows by what he chooses to tell you - only by what he answers to your questions. The first is under his control, the second is not.

Go to an expert with some questions for which you have researched the answers. If your future depends on his knowledge you are entitled to test it first.

Never go to an expert for advice without knowing more about your problem than he does. But it is more tactful to spare him the benefits of your instruction. Like the waiter he can always spit in your soup.

Never forget that doctors and lawyers used to use the tradesman’s entrance. Anyone to whom you pay a fee, directly or through taxation, is at your service. You have more interest in the health of your body or your rights than he has.

A professional is someone who uses particular skills for your benefit ahead of his personal interests. By that definition a plumber may be more professional than a lawyer.

Maxims and Philosophy | Comments (8)

Life, death and the fallopian tube

Quentin de la Bedoyere on 19 Jun 2008

Durga Thangarajah is a lucky lady. She was delivered on May 31 of a healthy daughter which had developed in her ovary. At any time the ovary could have ruptured to the great danger of mother and child. Only one in a 100,000 ectopic pregnancies is delivered safely, and usually action must be taken at an early stage.
Nearly all ectopic pregnancies take place in the fallopian tube, which leads from the ovary to the womb. The egg, and therefore the embryo, lodges there, and the pregnancy begins to develop. This is normally not diagnosed before the pregnancy is five to eight weeks old – and often later. This gives rise to an interesting moral problem. An obvious treatment is simply the removal of the fallopian tube. Of course, the developing baby dies, but, since this is a side-effect, it is not regarded as abortion.
This moral judgment is based on the principle of “double effect”. Two elements are involved: the therapeutic removal of the endangered fallopian tube and the death of the developing baby. One good effect and one bad effect resulting from a single medical action. The principle tells us that as long as the action itself is good, or morally neutral, and the side effect is not intended then, providing that the side-effect is proportionate, the action is justified.
A common application would be the bombing of a military target in a just war (an action which is, at least, morally neutral) when it is known that some civilian deaths are likely to be caused. The proportionality in each case would have to be judged. Similarly, the taking of the Pill to regulate the menstrual cycle is legitimate, even though the side-effect is chemically induced suspension of fertility.
But we might imagine that you are a surgeon preparing to remove a fallopian tube being asked by a colleague (who has not had the benefit of the cogitations of moral theologians) saying: “Hold hard, a moment. Why don’t you open up the fallopian tube, remove the foetus and allow the fallopian tube to recover?”
To which you reply: “But that would be direct abortion. I would be taking one innocent human life to save another. Can’t do that, I’m afraid.”
Your colleague persists. “Why don’t you use your common sense instead of looking up your little rule book? The foetus is going to die either way. But your way is going to risk the mother’s fertility by leaving her with only one, good, fallopian tube. And, if that gets damaged, she’s infertile for ever. Which is the better moral choice?”
And you answer… well, what do you answer? Tell us on Secondsightblog.
And how about Captain Oates on the Scott expedition, who walked out of the tent to a death which was as certain as jumping off a skyscraper. His intention was to relieve his comrades of the burden of assisting him home, but was his action suicide? If not, why not?
I hope that by now your mind is focused on moral questions because a different, but distantly related, problem arises in the question of kidney donation. A well-established principle of moral theology is that to remove an organ from a living person is justified when it is necessary for the good of the whole body. The removal of a diseased fallopian tube, as above, is justified because the organs are subordinate to the good of the whole body. But how about removing a healthy kidney in order to transplant it to another person?
That would not cause a moral blink nowadays but, when the operation first became a theoretical possibility some 50 years ago, many theologians argued that mutilation, as it was called, could not be justified when it was for the sake of a another body. Gerald Kelly, a meticulous Jesuit authority who specialised in such matters, concluded that we recognised that kidney donation was right, and in some instances heroic, “by a sort of instinctive judgment”, although he noted that many other theologians disagreed.
Later it was to be argued that, since the donor retained one kidney, which was sufficient for good health, this was not a true mutilation. But this is a very thin, and perhaps desperate, argument, for no one can doubt that the removal of a kidney leaves the donor in a permanently more hazardous state than before. Contrast it with blood donation where the blood lost is swiftly replaced by the system.
Nowadays of course kidney donation has papal commendation, and the moral issue is dead. But we are still left with Gerald Kelly’s response which I translate liberally as “chop your logic as you may, there are instances where you simply have to trust the judgment of common sense infused by love”. Or, put in theological terms, “prudence informed by charity”. I like it.
I have recently read that a reliable therapy for baldness is castration. Thinning almost to a point of disappearance though my hair may be, it does not sound a particularly attractive step. Fortunately both instinct and moral logic stand together on this one, and I am not tempted.
But who am I to decide such questions on your behalf? Would you have removed the fallopian tube or just the baby? Share your views with us on this site. And spare a thought for Origen, one of the greatest of the early Church Fathers, who, according to Eusebius, sought castration for the sake of the Kingdom. At least he may have had the consolation of a good head of hair.

Bio-ethics and Catholic Herald columns | Comments (9)

de la Bédoyère’s Maxims, No 4

Quentin de la Bedoyere on 13 Jun 2008

Mankind lives by faith. If he does not believe what is reasonable to believe he will believe what is unreasonable to believe.

To encounter another person requires as act of faith; all we can demonstrate are the mechanical messages of our five senses. We make such acts of faith several times a day.

Doctrines are only the incidentals of religious faith. Essentially, religious faith is an encounter with the divine. We can search for such an encounter but it takes two to tango.

A person who says he envies us our faith might as well say how nice it would be to believe in fairies.

Atheism requires a greater degree of credulity than theism. It faces the difficulty of proving a negative.

We never know how someone stands with God. The most intransigent atheist may be closer than the most pious nun.

Agnosticism is often no more than a euphemism for the inability to makes up one’s mind. The true agnostic, who maintains that knowledge of God is impossible, can at least claim a respectable intellectual position

Maxims and Philosophy | Comments (7)

PR – how society sees the Church

Quentin de la Bedoyere on 05 Jun 2008

In truth I had in mind a somewhat critical column on how we conduct public relations with regard to the Church in this country. Fortunately a fine article by Cardinal Murphy-O’Connor in the Daily Telegraph has provided an example of just how it should be done. I will return to this below.

Public relations itself has bad public relations. We associate the idea with deceitful manipulation, often called “spin”. PR executives rank in the public mind with politicians, estate agents and, sadly, journalists. But, in principle at least, PR faces up to the fact that organisations and institutions convey an image, bad or good, to the public mind. And it is just the same for individuals: we like to “put our best face forward” and make a good impression. We are, in fact, manipulating our image, and doing our own PR.

A number of incidents in the recent past gives us an opportunity to look at how the Church in this country handles its PR image. Adoption agencies, Catholic schools and the Human Fertilisation and Embryology Bill all provide examples. But, and not just to confuse you, I want to start by considering how we may feel about the Muslim community.

We may see it as an essentially foreign community interfering with our traditional way of life. Why do they choose to live among us, yet refuse to accept the value systems of our society? Secondly, we may strongly resent what we perceive as an outside influence; they take their orders from religious authorities in the Middle East. Their primary loyalty is not to the Queen, but elsewhere. We do not, because of course we are liberals, want to interfere with their personal beliefs as set out by Mohammed in the Koran and other early documents. But we regard these as unfounded, and strongly resent the idea that our civil life should in any way be bound by them. We note that they indoctrinate their young, who may take their brainwashing into adulthood, with dangerous consequences. We greatly fear their rising political influence, not simply because their numbers increase but because they have the power to organise themselves so that they can have a disproportionate influence on democratic decisions. And since they do not believe in democracy but in a Muslim state, this is doubly dangerous.

Remember that I am describing an image, parts or all of which, we may share. I am not saying that the image accords with reality. But, having seen how Muslims may look to us, now consider how Catholics may look to others.

Might we be seen as having loyalties divided between the Queen and the Pope? Do we attempt to impose our unprovable beliefs, based on ecclesiastical authority and the Bible? Do we attempt to indoctrinate our children with these beliefs? Do we organise ourselves politically in order to obtain undue influence over democratic decisions? Does our history, if not our present doctrine, show that we would willingly form a state with religious privileges restricted to Catholics, and a legal system which favours Catholic values? And even if Guy Fawkes is old history, terrorism in Northern Ireland is not. Like the Muslims, do we not focus on the negatives, with prohibitions - a religion of “thou shalt nots”? And we combine our deep-rooted hatred of sexuality with a clergy doing unmentionable things to the young, so that a priest scarcely dares appear in public wearing a Roman collar?

Until we realise that, fair or unfair, that sort of image - to a greater or lesser degree - is held by many of our compatriots, we will not be able to correct it.
This is where Cardinal Murphy-O’Connor’s article gives us a lead to follow. In commenting on the outcome of the Human Fertilisation and Embryology debate his tone is one of regret, not anger. Indeed he praises the seriousness of discussion. He declares his belief that there is no conflict between faith and reason. He states the essential ethical neutrality of science. And he identifies crucial questions: “What is it to be a human being? What conditions do we need for our flourishing? In what sort of society can we put our faith and know that we are cherished and valued and above all enabled to grow in our search for what is right and true?” This is the language of natural law and so, by definition, accessible to all people of good-will and open mind. He repeats his call for a continuing statutory national bio-ethics commission, in which a range of perspectives are represented, fitted to discuss these important matters.

I am not going overboard in my enthusiasm. Mistakes have been made in the past in matters such as adoption and Catholic schools, without even mentioning Cardinal Keith O’Brien’s tendency to allow the flamboyance of his language to become the message. His short video on YouTube was a relief by comparison. He follows in the tradition of Cardinal Winning, who described a homosexual act as “perversion”, insensitive to the emotional load that word carries. By the same reasoning everyone who practises artificial contraception is perverted.

And lest you think that this is simply a criticism of senior clergy, we have just as important a part to play too. The childish irreverence of Jerry Springer: the Opera was trivial by comparison with the damage done by Christian protest, to which many Catholics subscribed. And everyone, in each ordinary encounter with non-Catholics, either improves or mars our image.

But it is an excellent sign that we can, when we think about it, present our image in a way that engages people of good will. Of course, fundamentalist opponents will not be appeased. Let them stew in their own juice; but let us not be seen sitting in the pot with them.

Now, make a comment, and tell me how wrong I am.

(See STOP PRESS for an article on the baby with two genetic mothers)

Bio-ethics and Catholic Herald columns and Church and Society | Comments (8)

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