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Archive for November, 2008

Married Priests and female deacons

Quentin de la Bedoyere on 27 Nov 2008

Readers of this blog will know that at its core are the Science and Faith Columns which appear fortnightly in the Catholic Herald. In alternate weeks I post an item of personal choice, which is often designed to be challenging. That is so this week. Please note that for these and any other items I do not ask the Catholic Herald to take any responsibility for content.

 

I see that the issue of priestly celibacy is back in the news again. There has been a petition submitted to the Bishops’ Conference, and Bishop McMahon has spoken in public in favour of married priests.

It’s not a matter on which I feel strongly although, if pushed, I would opt for a relaxation of the rules. I honour celibacy as a vocation but I think that its true value is best seen when it is a choice rather than part of the job description. I also bear in mind the priests who have been laicised following marriage. I would hope that, if that were allowed, at least some of them would return to the ministry.

What I am unable to follow is the claim that the change is required as a matter of justice – because married ex-Anglican clergy are accepted into the priesthood. This is a very odd notion of justice basically operating at the level of a 10 year old child crying “It’s not fair” because a sibling has the larger ice cream. Justice is based on everyone receiving their due, not on equal shares for all. (Unless you’re a Marxist.)

There were good and obvious reasons for accepting the ex-Anglican clergy. And we have benefited much. But in itself, it forms no precedent. The arguments for dropping obligatory celibacy for secular clergy must stand on their own feet.

While I am in the neighbourhood of the subject I am quite clear in my opposition to the extension of diaconate. We should be working much harder to incorporate the laity into the service of parish life, extending what they are permitted to do. We should not be trying to clericalise them, as if there were an insuperable divide between “them” and “us” to be maintained to the last ditch. The official standing of eucharistic ministers as second-best substitutes appals me, for instance.

I have in fact no wish whatsoever to become a deacon. And, if I had, I would certainly decline on the grounds that here, certainly, the case for extension to women is unanswerable.

What do you think?

Quentin queries | Comments (6)

Decisions beyond compare

Quentin de la Bedoyere on 20 Nov 2008

Decisions, decisions, decisions. We make them every day, and, for the most part, we make them rationally. Untrue, I fear. Most of our decisions - correct or otherwise - are arational.

 This is because our brains are very efficient at minimising their processing power by using a system of measuring difference. That is, we make our judgments by comparing new information with the information already stored - fallible information and patterns and stereotypes which have been built up by experience modified by our inherited characteristics. What we notice is change.

 This is easy to see at the biological level. We notice a moving object where we do not notice a static one. Watch the cat, who has needed to evolve this characteristic to a high degree. We screen out the ticking clock but we notice its chime. We pick up the smell of tobacco because it is now unusual: a generation ago we would have been scarcely aware because tobacco was so often the ambient smell.

This attention to change is evolutionarily valuable. Change warns us, and the animals, of threat or opportunity. Those who did not respond to it tended to have short lives, and so few progeny.

 Conversely, we are insulated against small changes, even if they add up to big change over a period of time. We may not notice small, but frequent, rises in bills but we do notice an infrequent substantial hike. We inveigh against growing political correctness, yet the range of remarks which we ourselves now think unacceptable has extended enormously.

 The changes in the Church have taken place over so many centuries and, with some exceptions, by such small steps that we are often unaware of how considerable they have been. For example, the meaning of the proposition that outside the Church there is no salvation has subtly changed over history. If a time machine could take us back to the Middle Ages we might be very shocked by much of the common teaching and general assumptions which were taken for granted.

 At the secular level we have, for instance, begun at last to realise that our personal freedom has been substantially reduced by a series of regulatory changes, each one small in itself but which, taken as a whole, have brought about a revolution in the relationship between government and citizen.

 Such comparisons are open to deliberate manipulation by the skilled persuader. He sets the starting point for the comparison. The story, so old that it has grey whiskers, is about the Jesuit and the Benedictine who sought permission to smoke while they said their offices. The Benedictine failed because he asked if he could smoke while be was praying: the Jesuit succeeded because he asked if he could pray while he was smoking. Same question but different comparison.

Once I had given them a little instruction, I asked a group of actuaries (clever people) how they would persuade their spouses not to object to them buying a fast motorbike. The best answer given was to proclaim an intention to take up motorcycle racing, and then to allow themselves to be talked into settling for a road bike.

Another way of setting the basis for comparison is through analogy and metaphor. These can of course lead us usefully towards the truth (many of Christ’s parables provide examples). But we need to be on our guard. Professor Dawkins’s presentation of belief in fairies as an equivalent to belief in God has appealed to so many that it has become a standing argument to defeat the credulous Christian. (Bertrand Russell used a flying teapot as his example.) Only a moment’s thought will show that we have no reason to believe in fairies or flying teapots while the existence of God is necessary as the only answer to fundamental questions of meaning. 

 In fact there is always hazard in speaking about God because we have no way of describing him other than through an extension of human knowledge. That is, by analogy - useful as far as it goes, but no further. It is only too easy to forget his reality lies outside human understanding.  As he says, through Isaiah: “My thoughts are not your thoughts, my ways are not your ways.” 

So what is the best defence? For the most part we cannot avoid making our judgments through comparisons.  Otherwise we would have to devote all our time to analysis, and probably never reach a decision. But we do need to take stock from time to time. Are these small changes cumulative? Does each one provide a precedent for the next? What is the direction of change, and do we think it to be good?

 Beware the persuader who presents us with a basis for comparison. He has chosen it, so should we accept it?  You might try the exercise of noting how many comparisons are suggested to us in television advertisements. Or in any politician’s speech. Or, perhaps, in every Sunday homily. Look at the analogies and metaphors which others present. Are they really appropriate, and just how much do they really explain?

 To take a contemporary example, Cardinal O’Brien has compared aspects of the Human Fertilisation and Embryology Bill to Nazi practices. To what extent are there, or are there not, relevant similarities in this case? Analysis may confirm or weaken his comparison.

 The pursuit of truth is an unending duty in every sphere of our lives. Being aware of the instinctive ways in which we make our decisions, and then raising our level of alertness to reduce the amount of bilge we are ready to swallow is a habit we should cultivate.

 Do contribute more examples of how arational decisions are made. I have only skimmed the surface. Perhaps you have some anecdotes.

Catholic Herald columns and Moral judgment and Philosophy | Comments (5)

Would you have voted for Obama?

Quentin de la Bedoyere on 13 Nov 2008

Few regular readers of Second Sight would have qualified to vote in the US presidential election, but my wife and I had a discussion on what we would have done.

The attractions of Obama are obvious, although a great popular landslide vote all too often ends in tears. But our main problem with Obama is that he actively supports both part-birth abortion and live-birth abortion. I am afraid that the next two paragraphs are not for the squeamish.

Part-birth abortion is a procedure whereby the baby is partially extracted by the legs, having been manipulated into breach position. While the head is still inside, the brains are literally sucked out, decreasing the size of the skull so that it can pass out easily. Dead, of course.

Live-birth abortion is just that. The baby is induced, born, and, by law, given a birth certificate. Ironically facilities for baptism are sometimes provided. But the baby must then be left to languish until it dies. This can take up to eight hours. And, to keep things trim, a death certificate must be provided. Oddly it seems that the baby is regarded both as a citizen and a condemned “product of abortion” at the same time. If that isn’t playing both ends against the middle, I’d like to know what is.

In our view, leaving aside “life” questions, we thought that Obama had the better platform. We don’t care for McCain for a number of reasons – Guantanamo Bay and state-sponsored torture being among them. But we remembered a certain country with a politician who had done much to benefit national pride and economic prospects. But he also singled out a category of human beings for removal and extermination. Would we have voted for him?

We decided that, were we US voters, we would have had to abstain. But what would you have done?

Church and Society and Moral judgment | Comments (11)

The secret life of HIV

Quentin de la Bedoyere on 06 Nov 2008

Why is the HIV virus so vicious and, given that an effective vaccine was expected many years ago, why has none emerged?

A normal vaccine works by injecting non-active, or attenuated, viruses of diseases like flu and polio, which the body recognises and responds by producing antibodies, and – in the cases of attenuated viruses – T cells which multiply and actively attack the virus. The system also “remembers” the virus to give continuing immunity. Unfortunately the HIV virus goes straight in to attack the T cells, to destroy them and to use them for replication. It particularly targets the memory T cells which allow the body to prepare for future infections by knowing the old ones.

In fact the HIV replicates on entering a cell very inefficiently, producing several mutant strains. The virus, almost diabolically, alters in so many ways that neither antibodies nor T cells can cope. Our annual flu jab needs to be modified every year to deal with mutations, but the HIV works like lightning by comparison. An effective vaccine would have to be flexible enough to deal with thousands of variations of viruses, not just one.

The first attempt to get around this was to devise a vaccine which would stop the infection at source by changing the outer shell of the HIV, and preventing it from entering healthy cells. Good theory, except that it didn’t work. Following this, an attempt was made to use a vaccine which would substantially reduce the multiplication of the virus by injecting some harmless proteins present in HIV, and so allow the immune system to ready itself for attack. This would at least reduce the transmission of infection to others. But the trial of the most promising system had to be suspended when more cases of infection occurred in the vaccinated group than the group which received a placebo. A trial of a further variation gave equally poor preliminary results, and was called off in July 2008.

But of course the scientists have not given up. There are some monkeys and a few human beings who seem to have a natural control over virus limitation. This may well have to do with minor genetic changes. But studying what the changes are, and the processes through which they work, may provide the needed clues. This is one avenue of exploration. And it may be that past, abortive, attempts can be tuned to achieve greater success. Some outlandish ideas currently proposed may yield surprise answers. There is now much closer collaboration between different research institutes, which have received funding from welfare organisations, including the Bill and Melinda Gates Foundation. Remember that when you next feel like cursing Microsoft. Collaboration does not ensure success, but it improves its chances.

For the time being we have to be content with the antiretroviral drugs which control the outcome of infection, and its transmission – including the perinatal infection of the newborn. Issued in the right complex mix, regularly taken and regularly checked, they can inhibit the virus from triggering Aids over many years.

 Under this regime, mortality rates during the five years after infection are the same as those in the uninfected population, although they accelerate thereafter. But drug therapies may not be easy when necessary hospital visits are required in remote areas, and the good diet required for their effective use is not always available. There is for the time being no known cure because the virus, temporarily stymied, secretly colonises many parts of the body, quietly waiting to become active again.

The major prophylactic continues to be education and good sexual morals. The problem of married couples, one of whom is infected, or both of whom are infected with different strains, remains. This raises a vexing question. While it is always possible for such a couple to abstain from intimate contact throughout their married lives, it is not a real-world solution. Apart from denying the couple a major means of expressing and developing their married love it is a particular difficulty in Third World countries. Wives may often find themselves in a position where they cannot resist marital relations, or, if they do, they are risking infidelity in their husbands – which may destroy the marriage or indirectly lead to a further spread of the virus.

One much-canvassed opinion argues that since in these cases the condom is not being used for contraception but for protection it is legitimate. Many senior Church figures including Cardinal Lustiger, Cardinal Martini, Cardinal Cottier (theologian of the papal household under John Paul II), Cardinal Danneels and Cardinal Murphy-O’Connor have all been cited in support of condoms in the context of Aids in one form or another. But the official position remains unchanged, and it is easy to see why. If a protective intention suffices, then it opens the door to protection from any other infection similarly transmitted.

More fundamentally, the teaching states that it is “absolutely required that any use whatever of marriage must retain its potential to procreate human life”. (Pope Paul VI’s italics.) The issue here is specifically not intention but the objective physical denaturing of the act within marriage. Allow intention, no matter how good, to prevail once and the whole edifice might crumble.

But no decision on this question is as yet on the horizon. For now the ox will not be pulled out of the pit on the sabbath day. After all it took a mere 359 years for the Church to repudiate formally the condemnation of Galileo. Given that this is a matter of life and death a somewhat shorter timetable would be welcome. Secondsightblog.com awaits your comments.

Bio-ethics and Catholic Herald columns and Moral judgment | Comments (19)

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