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Archive for August, 2008

Holding out for a hero

Some months back I reviewed an important book: Philip Zimbardo’s The Lucifer Effect. Its theme, using many examples, was that for the most part we take our moral judgments from the culture which surrounds us. Often it is only the “hero” who is ready to pay the price of rejecting the evil. It was in this context that I read a most inspiring address given by Cardinal Ratzinger in 1991 on the subject of conscience and truth. It is too long to reproduce here, and so I confine myself to reflecting on his main points – for Christians are called to be heroes.

Ratzinger starts by considering the modern understanding of the autonomy of conscience. In one sense conscience is always subjective in that it can only be exercised by an individual. In another, and deeper, sense it is always objective: that is, it is concerned with the discovery of truth. Modern man is rarely concerned with this – he sees conscience simply as his own decision. He thinks in terms of “my” truth or “his” truth, but not of the truth.

He uses dramatic examples such as a Nazi or a Stalinist who believed totally in their ideologies and what it justified. I find it more helpful to think in common terms: for example, the many ordinary people who believe sincerely that abortion is a moral good which defends the freedom of the individual. In such examples he speaks of a loss of sense of guilt. And what he means by this is that we can thrust into the back of our minds our natural consciousness of the law of God which is accessible to every rational person because, as St Paul tells us, it is written even in the heart of the pagan.

So his two-part analysis of conscience begins with anamnesis –  a Greek word, which means “recollection” or “calling to mind” (the commoner but less fruitful word is synderesis). The sincere person who does or advocates evil acts, such as abortion, has either stifled his capacity to look at the truth which is inside him, or he resists the pricking of his conscience (the sense of guilt) which urges him to examine his conscience more deeply. It is interesting that so many of the participants in evil acts which Zimbardo instances have just this sense of guilt which fear or psychological need for conformity induces them to keep at bay. They dare not recollect.

By contrast, the person who is truly open to this recollection of God’s law, and who works to conform to it, sees the truth more and more clearly. This, as it happens, is at the heart of what is known as “virtue ethics” – an approach which holds that our openness to truth and our growth in virtue is the essential background to choosing the right path.

Unless our ethical beliefs are tethered to this truth that we recognise inside us, they are tethered to nothing. They have become merely matters of relative opinion, and void of moral significance.

The second part of his analysis he terms conscientia. The Latin is appropriate because he relates it to Aquinas. For St Thomas this stage is an active process of judgment. This is rooted in the recollection of anamnesis and applied to the issue in hand. It is possible to have an erroneous conscience (which is nevertheless binding) but often the fault lies much deeper – in the failure of the individual to listen to, or to stifle, the law of God written in his heart. Thus, in my example, the advocate of abortion has smothered his natural recollection that human life is of intrinsic value, and so is able to conclude that abortion is justified. Thus the Nazi, thus the Stalinist.

The running theme, which gives the presentation its title, is that it is only truth which can make us free. As long as our concept of truth is confined to personal judgment unattached to the recognition of the law of God, present in the heart of every man, we are fettered to error, inevitably prone to the destruction of the deeper good and untrue to our deeper selves. Conversely, we can listen to our hearts, become true to ourselves and be able to move towards a full expression of our nature made in the image and likeness of God.

But modern man sees a contradiction between authority and freedom. How can we be free when we are required to obey a law imposed from outside? Ratzinger discusses this in terms of general papal teaching but of course it applies to the Magisterium in general. In the light of his analysis of conscience he sees this teaching not as a command but an invitation. That is, it displays to us the law of God, and asks us to recognise how it accords with our own deep sense of the good. It is, if you like, a prompt to our own recollection. Our response to it is essentially free: our autonomy is in no way impugned. When we are asked to conform our mind and judgment to its teachings we are not being asked to go through mental gymnastics, but we are being asked to try to relate it to our own grasp of truth. We are not being required to do things because the Church says so, but because, after listening to the Church, we may be ready to say so. The teaching is a service to our autonomy, not a block to it.

But this is no more than my scant summary of what I think to be a great document. The original, with all its nuances – including references to Newman’s famous toast to conscience first and to the Pope afterwards, and his description of Socrates as the prototype searcher for the truth through prompting anamnesis in his listeners – repays careful study.

I found these ideas which our Pope expressed several years ago not only inspiring but clarifying. I look forward to your reactions by way of comment or questions you think that we should discuss.

Link to Conscience and Truth – the complete Ratzinger text

de la Bédoyère’s Maxims No 8

The greatest iniquities are committed in the name of obedience.

 

Obedience is an evolutionary adaptation; society needs the majority to be conformists just as it needs a minority - the people who excel - to lead it.

 

If the values and principles you hold coincide in all matters of substance with the different communities to which you belong - social, religious, work etc., then it is either an enormous coincidence or you simply lack any critical judgment of your own.

 

Those who are aware of the enormities which they are capable of committing at the behest of authority have at least a chance of resisting. Those who are not aware are time bombs.

 

Those who are aware of the enormities which they are capable of committing at the behest of authority should take every opportunity to exercise the muscles of autonomy. They should perform one act of nonconformity each day to keep themselves in trim.

 

 The inclination to conformity is like a warped stick; it must be bent back beyond the horizontal to correct the natural bias.

Natural Family Planning – an assessment

Whether or not a sincere Catholic agrees or disagrees with the papal teaching on contraception there is, I would claim, an obligation to give it full, due weight. In other words he or she must read and examine the teaching with a real intention to conform to the mind of the Magisterium. Only then will those who disagree be ready, as Newman suggested, to defend their decision in front of the Judgment Seat.

The element which I want to look at is Natural Family Planning (NFP), which is specifically acceptable in the papal teaching. The method suffers from a good deal of prejudice because of its history. It was once commonly known as “Vatican roulette”. This has not been applicable for years. NFP is established as a reputable method of fertility regulation with safety rates which compare favourably with other methods. And it is used by many non-Catholics who like its natural character and dislike the hormonal or instrumental interference of other methods.

NFP is based, of course, on the fact that a woman is only fertile at one point in her cycle. Provided that this can be identified, and the full marital embrace avoided over that time, conception will almost never take place.

Initially (I speak of the 1930s rather than classical times when it was first recognised) this could only be calculated by taking the longest and shortest cycles which a woman exhibited. In the case of irregular cycles the period of abstinence could be very long indeed, and, even in the best cases, there was a statistical risk of conception.

By the 1950s, when I was married, it had been observed that the end of the fertile period could be established by the small rise in body temperature which occurred after ovulation. This was a great improvement but not infallible. On one occasion my wife had to get up in the early hours, and switched on the electric blanket on her return. We nicknamed that child “Morphy Richards”. And the first “safe” period in the month still had to be calculated on the probabilities.

By the 1960s it was well understood that certain physical changes, recognisable by a woman trained in the method, could indicate the onset of ovulation. It has been called different names but generically it is known as the sympto-thermic method (a combination of biological symptoms and a rise in body temperature). Various detailed refinements have been introduced but it is the basic method used today.

The ideal users of the method are well-motivated, stable couples, leading a regular life, sensitive to each others’ needs and able to communicate well on sexual matters. That may sound a demanding recipe but in fact the conditions are fulfilled by many Catholic couples, and mixed marriages - especially those where respect for the other’s beliefs is high.

Like any other method of avoiding conception, there are disadvantages. Lactation (during which a woman is usually infertile, and normally particularly anxious to avoid conception) can cause problems, as can the irregularities which may accompany the approach of the menopause. Shift working can interfere with the measurement of the rise in temperature following ovulation, and so can ailments and certain medications. Some women find the methods of detecting symptoms unaesthetic.

Most prominent is the element which requires eschewing the full marital embrace for eight to 10 days each month. Since ovulation is related to the end of the month, women with short cycles can find their infertile days very restricted. This is a subjective, but nevertheless real issue. Sexual temperaments differ. For some couples it is an advantage. They would claim that experiencing the lack increases the value of the gift when it is available. For others, this is a great difficulty. They may find, as indeed is the case with many women, that that old “selfish gene”, intent on replicating itself, ensures that the greatest desire coincides with ovulation. When you want it you can’t have it, when you can have it, you don’t want it.

Such couples sometimes report an unnatural preoccupation with measuring the month which dominates the spontaneous expression of their love. Naturally this can be a particular problem when one of the spouses needs to travel a great deal, or is, for instance, a migrant worker. Others find the self-control required spiritually rewarding.

Failure rates need to be measured against failure of the method and failure of the user. On the first measurement the reported figures are way up with the best methods - in the order of one per cent to two per cent. On the second measurement the failure rate can be as poor as 25 per cent. This indicates that the security of NFP is particularly dependent on the motivation and scrupulous care of the couple.

NFP is a do-it-yourselves method, in one sense of the phrase. But make no mistake, it needs proper training (your parish priest or local Marriage Care should be able to recommend sources). A woman will need at least three months to learn her symptoms with confidence, so it’s folly to wait until the wedding night. And her husband should fully understand what is involved.

Working within the general principles I have described, there are different detailed approaches and it is important to be satisfied that the one chosen is the most suitable for a particular couple. Some personal research may be needed here.

Contrubutors to the blog can of course make any comments they wish. But some might like to think about two questions. The first is whether or not a systematic programme for avoiding conception is a way of withholding the gift of fertility in the same way that using a barrier contraceptive or maintaining temporary sterility through the pill is often said to be. Second, it would be valuable to hear of people’s experiences – good, bad or mixed – of using NFP.

Professor Marshall - the central arguments

We have had some good discussion on aspects of Professor Marshall’s interview (see STOP PRESS for the text), but I don’t think we have attended yet to a central issue. The commission concluded that the married relationship was the right starting point and that it should by its nature be open to expression though generous procreation. However it did not follow, and it was admitted that natural law could not demonstrate, that every act of sexual intercourse had to be open to conception in its structure. Indeed the vast majority of sexual acts do not, and cannot, result in a conception.

It was argued that it was man’s calling to bring nature under control and that there was no essential difference in applying this through different means, best suited to a particular couple. Natural family planning was a systematic way of separating sexual expression from conception, and so was no less, and no more, “artificial” than other methods.

In looking at the merits and demerits of these arguments we should not be influenced by the almost unanimous acceptance of the experts on the commission (including the archbishops, mainly cardinals, called in for the last session). The commission may have been wrong just as Humanae Vitae may have been wrong. Our job on this blog (as I see it) is to concern ourselves with teasing out the truth through the expression of differing views, backed up with sound reasons. So let’s have your thoughts expressed, as always, through our love of the truth and the Church.

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