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Archive for August, 2009

Is obedience a virtue?

The topic of obedience is very much in the air, so it may be valuable to consider some of the principles involved.

First, I would remind you of the Milgram experiments. You may recall that they established that a big majority of normal, decent people were prepared to administer extremely painful, and dangerous, electric shocks to innocent strangers at the behest of an ostensible authority figure. The outcome was so surprising that the experiments were replicated again and again, and with different groups, but - with insignificant variations - produced the same results. Further, recent, work has been done on this, and it confirms the earlier findings.

From an evolutionary aspect we should expect this. In order that groups can operate effectively it is important that the majority should instinctively defer to the leader. The alternative is anarchy, and the eventual destruction of the group.

But Catholics are immediately faced with an apparent clash. First, we are enjoined by Christ himself to be obedient to God. But since God’s will is coterminous with truth this is not a problem. The difficulty may arise when God’s will is mediated through the Magisterium. Here we have to distinguish between an infallible teaching (always remembering the demanding conditions which limit the scope of infallibility) and other teachings which, though varying in their emphasis, are not infallible. Or, if you dislike double negatives, are fallible.

Such rulings carry great authority from the mandate of Christ. Those who wish to disagree with such teachings (and their practical consequences in moral matters) accept the burden of proof. That is, they must have made every prayerful effort to understand and agree with the teaching.

And only in those very few instances where they are morally certain that the teaching conflicts with the law of love may they be disobedient. Indeed they must be disobedient because we are obliged to follow our properly formed consciences. Many will recognise this principle from Newman’s Letter to the Duke of Norfolk.

Nevertheless, there have been a number of occasions (although relatively few in the context of 2,000 years) when the Magisterium’s fallible, but authoritative, teachings have been erroneous, and needed correction. The heavens did not fall. In these cases it might have been a better witness if Catholics had expressed vocal and actual disobedience, although, for a variety of reasons, this did not occur. Apart from the heavy, and sometimes mortal, sanctions for disobedience, the senior clergy on the whole were educated, and the laity were not. That is no longer the case.

Bishop O’Donoghue (Report, July 3) has raised the issue by rightly citing the teaching on artificial contraception as the “litmus test” of obedience to the Church. The prohibition is in theory derived through reason from the natural law, but the derivation remains unproven. Therefore it is a fallible moral teaching, allowing of no exceptions, which cannot be based on reason but only on authority. And obedience or disobedience potentially has serious moral consequences. Thus it makes an excellent, and rather precise, “litmus test” of obedience.

I have distinguished in this column between the Magisterium and the Church, because it is the Magisterium which teaches and the community of the Church, clergy and laity, which believes. It is clear that the community of the Church as a whole does not believe in this teaching and, on the best evidence available, this includes 43 per cent of parochial priests (with a further 19 per cent “don’t knows”) in England and Wales. I cannot speak for the bishops (about whose lack of support Bishop O’Donoghue complains) but since they (and all the clergy) have sworn on oath to uphold even the fallible teaching of the Magisterium we do not know.

But there is a clue. At least five cardinals are recorded as arguing the possibility that condoms might be permitted as the lesser evil for lawfully married couples who are infected with HIV/Aids. They would claim that this is not to question the general ruling against artificial contraception. The claim is odd, for no intention whatsoever can justify an act which is intrinsically evil, and Humanae Vitae emphasises, with italics, that “any use whatsoever of marriage must retain its natural potential to create human life”. But the Holy See, to whom this controversial and, literally, vital matter has been referred, has delayed an answer for four years. It would be interesting to know the reason.

I am not giving a personal opinion on the doctrinal question (nor indeed is this newspaper). I am merely taking the example which Bishop O’Donoghue raised, and the observable facts which surround it. My focus is on the general principles of obedience which it illustrates.

Since we know that we have an instinctive, apparently genetic, tendency to obedience - a tendency which has in many, secular, historical examples led to the greatest evil, we need to arm ourselves if we are to retain or promote our full humanity.

First, we must ask whether the authority concerned is properly constituted and not merely claimed. Second, we should be clear about the degree of authority being invoked.

Third, we should be sure that the obligation imposed is just and reasonable, both in itself and in its consequences.

And finally we must decide which side we take when there is a clash between truth (as perceived through a formed conscience) and obedience. If truth wins we shall have preserved our universal vocation to live in the image and likeness of God.

As for myself, I try to commit one act of harmless disobedience a day, just to keep my instincts at bay and my muscles in trim.

*    *    *

You may have some comments to make on my theme. Perhaps I am advocating anarchy, or encouraging people to pick and choose. Or you might like to add some additional examples.

Global Warming – the questions

Tim, a regular contributor to this Blog, has suggested that we need a column on Global Warming. It is a most important subject with undoubted moral elements. But I hesitate simply because my expertise on the issue is limited. So I want to enlist your help. I am jotting down here some questions which come to mind, and I am sure there are others. If you can contribute some answers and discussion of the topics I may well be able to do a column, or more than one column, for the newspaper. In fact I am rather attracted to the idea of formulating columns which will be joint endeavours from us all.

1.   We know that global warming is occurring but how confident can we be that it will continue to occur?

2..  What is the good case/bad case scenario for the future, and what confidence can be place on the predictions?

3.   This appears to coincide with a massive increase in carbon emissions resulting from the Industrial Revolution. But are the two really linked?

4.   What proportion of global warming can be attributed to carbon emissions, and what to natural fluctuations in the world’s temperature?

5.   If there is international agreement on target emissions, and if these are accomplished, will global warming recede, be slightly modified, or continue as before?

6.   How do we deal with the question of developing countries where it might be argued that industrial growth justifies high emissions?

7.   Will alternative sources of energy be a help, e.g., wind farms, hydro electric, use of tides, nuclear power? Might carbon emissions come down because carbon production becomes unnecessary?

8.   Would we do better to maximise investment in protecting the world from the worst effects of global warming, whether this is preparing to move populations, or to build better infrastructure in the right places, or to accept that we must develop genetically manipulated crops which can grow under dry conditions?

9.   Is this simply a secular matter or do we have specific obligations as Christians? If so, would this be based on our duty, given to us in Genesis, to care for God’s creation, or is it based on our general love of neighbour?

*     *     *

I would prefer as many contributions as possible to appear on the Blog, but if anyone would prefer to email me directly, please don’t hesitate.

Quentin

The big A

Matt of the Daily Telegraph cartoons a demonstration of elderly people. They chant: “What do we want? Why did we come here? What were we saying?” I giggle, but then I flinch a little. We have often spoken of the Big C as a euphemism for cancer, but the Big A, for Alzheimer’s, is in some ways even more threatening. It is surrounded by question marks: we do not know for sure what causes it, we do not know how to diagnose it, we do not know who is going to get it, we do not know how to cure it, we do not know how to prevent it.

The threat affects everyone. I am not only thinking of the sufferers but of those who have spouses, parents and other relatives who may become sufferers. They are faced with a loved one whose memory, so central to identity, gradually deteriorates so that they may not even recognise their marriage partner of half a century.

Although “early onset” Alzheimer’s can affect people in their 40s, it becomes more prevalent with age. Around half of those who reach 85 (men and women equally) will have dementia, and in 30 per cent of cases it will take the form of Alzheimer’s. In this country experts predict that 1.4 million people will have dementia within a generation, causing a crisis in the NHS. They deplore the lack of research funds which are badly needed.

We must be grateful to the scientists. As an indication, my very selective records show 17 studies published within the last month. Numerous different approaches are being investigated and although some of these show the possibility of future progress, just as many turn out to be dead ends.

Diagnosis of the early stages of Alzheimer’s is difficult and it is hard to distinguish it from vascular dementia - which requires different treatment. But there is general agreement that early treatment to avoid or at least retard progress of the disease is one way forward. But much work needs to be done to establish what the best form of treatment may be; there are many unproven candidates. Even the brain changes observable in post-mortem biopsies of sufferers are not certainly the mechanism of Alzheimer’s; they may be the result of the disease rather than the cause. Some people who have similar changes, as the recent use of brain scanning techniques are now able to show, do not suffer from Alzheimer’s.

Alzheimer’s is no respecter of intelligence. To take one example, Iris Murdoch, the brilliant novelist and philosopher, had Alzheimer’s. None of us can afford to pass by on the other side, for any of us may be pulled across the road at some future point. And some readers of this column undoubtedly will be.

There is some evidence, though far from a guarantee, that maintaining an active mental life, and good social contacts, can be helpful. I am in my mid-70s, and it may well be that writing this column, my large family and the philosophy discussion group which I lead are helping me. Not everyone will be so fortunate.

There are some important issues for us to consider here. The first is that loss of memory is not loss of humanity. Just as the embryo is fully human although its human capacities are not yet formed, so the sufferer from advanced dementia retains humanity although their human capacities are deformed. I will not easily forget the night I spent with my father in my arms: he thought I was his mother - who had died when he was 12. As I wrote later in a poem: “His loose brain played the scales of time.” The privilege of doing that was his last gift to me.

But my father’s dementia was short-lived. I have a friend who, with his wife, looked after his mother-in-law in her Alzheimer’s for many years. Soon after she died his wife herself developed Alzheimer’s; he visits her every day, and fears that he may die before her, for he is in his 90s. Those visits are not a chore for him but a communion of their love, which only one them can express. Even on the lonely road to Calvary enough love can bring its joys.

It is experiences like this which bring home to us what honouring our father and mother, or promising to love through sickness and health may mean. But it extends beyond those with whom we have a familial connection. The figures tell us, with some certainty, that the proportion of those who will need care and loving in their old age will increase. Many of these will not have relatives to play their part - and the fashion for smaller families will make the instances more frequent. A recent study suggests that a close relationship between carer and patient can ameliorate early symptoms as effectively as the drugs known so far.

This will be a harsh test for our society of how we value the dignity of human life. It has already failed the test with regard to the unborn, and in the - often grotesque - experiments concerned with the beginnings of human life. But the question of care for the old is still on the public agenda. Perhaps it has a better chance because the politicians of the day will be among the sufferers of tomorrow. We must be ready to play a vigorous part in ensuring that society pays attention and that adequate research funds are available. Google the Alzheimer’s Research Trust and find out more.

*     *     *

Tell us about experiences you have had related to dementia and Alzheimer’s. Have they been a grace for you, or have they made you wonder about the goodness of God? How do you think our society will look on dementia as people live longer and the number of sufferers increases? You might want to bear in mind the current discussion on assisted suicide. A little bird tells me that the CH has a leading column on the subject this weekend.

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