Author: Ophelia Benson

Too bad for you if you’re Irish and you want to leave the Catholic church – the church is so dominant in public life that you can’t leave without making life difficult for yourself. Sor-reeeeee.

[T]he church is so deeply woven into the fabric of Irish life, it is difficult for many ordinary Irish people to distance themselves from it. The church is involved in education and health care, and its imprint on the Irish national identity is deep…Ninety-two percent of primary schools are still run by the Catholic Church and most of the best schools are Catholic.

So parents who want to leave are screwed. But hey, the remaining fans of the church are having a hard time too.

“It’s a very difficult time to be a committed Roman Catholic in Ireland,” says Breda O’Brien, who teaches religious education at a Roman Catholic school in central Dublin, and also writes a column for The Irish Times on religion. “There has been scandal after scandal, compounded by mismanagement within the church,” O’Brien says. “The church has not covered itself in glory…No one can deny the problems the church has had, but that does not make everything the church does wrong,” she says.

No, it doesn’t (though that certainly doesn’t rule out the possibility that everything the church does is wrong), but what it does do is drive a hole the size of a tank through the church’s claim to moral superiority and insight and scrupulosity. What it does do is make a laughing stock of the idea that Catholic clergy have some sort of extra-highly-developed moral awareness. What it does do is make a mockery of the church’s ostentatious concern for foetuses and for suffering people who want to escape their suffering in the only way left to them, given that the church has made it so blindingly obvious that it does not care in the slightest about the minimal well-being and safety of actual living conscious feeling children in their care who have been raped or enslaved or savagely punished or systematically deprived or all those, for year after year, decade after decade. What it does do is show up the Catholic clergy as a benighted self-protecting insular pack of men with all the moral sensitivity of a rock. Given what the church claims to be, that showing up is fatal to its pretensions. This isn’t Wal-Mart, or a bank, or an accounting firm, or a hamburger chain. This is a different kind of enterprise altogether, and now that it has become abundantly, lavishly clear that its first concern is always for itself and never for helpless victims in its power, how can it possibly continue to pretend to be better than everyone else?

I don’t think there’s a good answer to that, but I also expect that it will nevertheless go on pretending. Fewer people will buy the pretense, but some still will.

Things are getting hot for the Catholic church.

The pope, meanwhile, continues to be under fire for a 2001 Vatican letter he sent to all bishops advising them that all cases of sexual abuse of minors must be forwarded to his then-office, the Congregation for the Doctrine of the Faith, and that the cases were to be subject to pontifical secret…But canon lawyers insisted Friday that there was nothing in the document that would preclude bishops from fulfilling their moral and civic duties of going to police when confronted with a case of child abuse. They stressed that the document merely concerned procedures for handling the church trial of an accused priest, and that the secrecy required by Rome for that hearing by no means extended to a ban on reporting such crimes to civil authorities.

Right…that’s the issue we discussed last month – concluding that it was so damn ambiguous and woolly and evasive we couldn’t be sure what it was saying.

Well guess what.

Bishop John McAreavey of Dromore in Northern Ireland, told a news conference this week that Irish bishops “widely misinterpreted” the directive and couldn’t get a clear reading from Rome on how to proceed. “One of the difficulties that bishops expressed was the fact that at times it wasn’t always possible to get clear guidance from the Holy See and there wasn’t always a consistent approach within the different Vatican departments,” he said. “Obviously, Rome is aware of this misinterpretation and the harm that this has done, or could potentially do, to the trust that the people have in how the church deals with these matters,” he said.

Interesting, isn’t it. They knew perfectly well that the document was hard to interpret, and they gave no help.

An Irish government-authorized investigation into the scandal and cover up harshly criticized the Vatican for its mixed messages and insistence on secrecy in the 2001 directive and previous Vatican documents on the topic. “An obligation to secrecy/confidentialtiy on the part of participants in a canonical process could undoubtedly constitute an inhibition on reporting child sexual abuse to the civil authorities or others,” it concluded.

In the United States, Dan Shea, an attorney for several victims, has introduced the Ratzinger letter in court as evidence that the church was trying to obstruct justice. He has argued that the church impeded civil reporting by keeping the cases secret and “reserving” them for the Congregation for the Doctrine of the Faith. “This is an international criminal conspiracy to obstruct justice,” Shea told The Associated Press.

Hotter and hotter…but still never hot enough. Yet.

Oh, Texas, Texas, Texas.

The Texas school board has been fixing up the standards for the curriculum.

9:30 – Board member Cynthia Dunbar wants to change a standard having students study the impact of Enlightenment ideas on political revolutions from 1750 to the present…9:45 – Here’s the amendment Dunbar changed: “explain the impact of Enlightenment ideas from John Locke, Thomas Hobbes, Voltaire, Charles de Montesquieu, Jean Jacques Rousseau, and Thomas Jefferson on political revolutions from 1750 to the present.” Here’s Dunbar’s replacement standard, which passed: “explain the impact of the writings of John Locke, Thomas Hobbes, Voltaire, Charles de Montesquieu, Jean Jacques Rousseau, Thomas Aquinas, John Calvin and Sir William Blackstone.”

That’s wonderful, isn’t it? From a list that makes sense to one that’s just a demented ragbag. But they got that horrid Enlightenment thing out, and that’s the main thing.

Oh Jesus – I give up. Taner’s taken leave of his senses. He’s not ambivalent about liberalism, he’s ditched it entirely.

I don’t know if the institutional forms that constrain communities have to have to take the shape of an external arbiter, a Bureau of Individual Rights in Communities or something. Quite possibly, given our governmental habits. Say it’s so. But then, I would also expect such a Bureau to be sensitive to political negotiations between particular communities concerning what kind of exit procedures will be realized. It wouldn’t just be imposition of a liberal individualist superstructure.

Fucking hell. The human rights body has to be ‘sensitive’ about whether or not the communities will let people leave…

It’s crazy. It’s crazy and it’s scary. People like this would let me be locked up for life if they could! They would demand ‘senstivity’ and ‘negotiation’ before I could be allowed to escape – and maybe they would reluctantly say that the community simply wouldn’t have it, and I couldn’t be permitted to leave. This is madness!

And it gets even worse.

Presumably a multicultural regime in modern times would try to negotiate a balance between (partial, permeable) community autonomy, and (nonabsolute, constrained) individual autonomy. That is, short of life and limb, a community would still be able to impose significant costs on members violating internal norms. (Again, the extent of these costs would presumably be up to particular political negotiations.)

I should stop commenting, because I’m really disgusted, and I’ll get myself in trouble.

Taner – here’s a thought. Just read Shirley Jackson’s famous story ‘The Lottery.’ You need it.

And another thing. I replied to Taner’s “We do have proposals to this effect, and they come down to communities having a good deal of autonomy in regulating their own affairs…” with “But again, that treats ‘communities’ as if they were people. ‘Communities’ don’t have affairs; people do, one at a time.” Taner replied with “I find it perfectly sensible to talk about the interests of a corporation, the affairs of a university, or the internal rules of a bridge club. And so with communities.”

Ah yes – but there is a difference. It’s not ‘and so with communities,’ because ‘communities’ are different from corporations and universities and even bridge clubs. The difference is part of what makes them so risky, so difficult to deal with, so potentially and sometimes actually oppressive. The difference (the one I’m thinking of anyway) is that corporations and universities are specifiable, and precise, and explicit; they have rules and contracts, in writing; you know where you are with them. ‘Communities’ are not any of those things, they don’t have any of those things, you don’t know where you are with them. Communities are all about the tacit, the implicit, the understood, the unwritten – which means they are opaque to outsiders and unaccountable to insiders. This means that if you decide that ‘communities’ should be free to make and enforce their own rules, you’re left with no real way to call them to account, and you’ve left their members helpless.

And ‘communities’ are different from corporations and universities in having no real borders or definitions, too. ‘Communities’ are notional, and it’s really anybody’s guess who belongs and who doesn’t. Who decides who belongs to what community? Who decides who doesn’t belong? Is everyone allowed to decline to belong to any particular community?

The answer to that last question, at least, seems pretty obviously to be ‘no’ – especially in the case of ‘the Muslim community,’ which does not encourage leaving Islam. Some people are going to be considered to belong to some communities whether they consent or not – and they will be treated accordingly. Corporations and universities don’t operate that way. The ‘communities’ Taner has in mind are non-liberal and non-secular ones, since liberal secularism is exactly what he is departing from in this series of posts. But in that case, he is arguing that non-liberal non-secular ‘communities’ should have power over people who might very well have no desire whatsoever to belong to said ‘communities.’ This isn’t a contrived worry, either, to put it mildly – secular Muslims decidedly are subject to social pressure from ‘the Muslim community.’ If they don’t have the liberal state to turn to – they’re sunk. This ain’t no game of bridge.