Monday, February 26, 2007

Persuasion

Currently it is still my favorite Austen novel... I think it does share a similar theme to Love in the Time of Cholera, but the treatment of the theme is so different--can we say that Austen is an exemplar of neo-classicism, while Love in the Time of Cholera is definitely in the Romantic vein? And that does reveal different understandings of what love is...

Ciarán Hinds (Yahoo movies--alt) as Wentworth in the 1995 adaptation--


From Sony Pictures:




More stills from the movie.

I have high hopes for the new adaptation that is coming out this year, starring Sally Hawkins and Rupert Penry-Jones. We'll see which one is better. Having seen the teaser, some have commented that a proper lady would never have run through the streets--this is undoubtedly true, and I hope such anachronisms (inserted for the sake of the Romantic spirit--as I've said before, can a people dominated by feeling really understand the morals of the past and Austen on love?) are few and do not ruin what Austen is trying to convey.

Apparently the film adaptation of Love in the Time of Cholera is now in post-production. Photo Gallery.

The Lives of Others









Official website; Sony Pictures Classics website
Yahoo Movies
Apple trailer

Captain Gerd Wiesler of the Ministry of State Security, Stasi, is an expert interrogator and committed to the task of surveillance, zealous in protecting the DDR, the German Democratic Republic, from its enemies. At a performance of a play, his superior Colonel Anton Grubitz points out to him the Minister of Culture, Bruno Hempf, and to the main focus of the night, the playwright and author Georg Dreymann. Wiesler notes the vanity and arrogance of Dreymann, and is suspicious of him, while Grubitz responds by saying that Dreyman is the only non-subversive artist of the DDR, having received honors and favor from high ranking officials; nonetheless, he confirms that Dreymann is to be investigated.

Wiesler soon learns that the real reason for the investigation is that the minister wishes to have the actress Crista-Maria Sieland for himself and desires to eliminate his rival, Dreymann. Grubitz is all too happy to do what he can for a member of the Central Committee in order to rise higher in the ranks.

As Wiesler silently invades the privacy of Dreymann and listens in to his conversations, a transformation is slowly effected within him. The love between Dreymann and the actress and live-in lover Sieland is real, as is their passion for art. This is in stark contrast to Wiesler's own personal life, who is cold and detached from others, apparently having no real friends or personal contacts. He hires a prostitute, but hungers more for human intimacy and contact than the sex.

Wiesler realizes that the Party is an excuse for people to take advantage of others, Communism serves only to benefit the elites, the higher ranking members of the Party. His superior, Col. Grubitz, is interested only in being promoted, and will do whatever it takes. The State (and the Party as well) is a soulless abstraction, to which Wiesler has pledge his loyalty, but like the abstraction, Wiesler is devoid of life until he encounters Dreymann and Sieland.

Wiesler is slowly "corrupted" by the artists and by art -- by the music of the "Sonata for a Good Man"and a novel that he "borrows" from Dreymann and reads in his own apartment. While he is work for a government determined to monitor expression and to prevent the dissemination of "harmful ideas," he himself has become a captive of art and the beauty and truth that it conveys, offering a view of the world different from the official party line.

Wiesler's yearning for something truly meaningful conflicts with his loyalty to the State; he continues to serve as a member of the security forces and to monitor Dreymann, until he must make not just one decision, but a series, as to what he should embrace.

I tend to be a bit distrustful of artists, who tend to be leftists, but apparently artists who suffered in the Leftist experiment of Communism might be different in their worldviews and beliefs. One is at least sympathetic to their plight, and with their desire to speak the truth about the "human condition." (Especially if they wish to reveal what is happening under an unjust regime.)

The despair felt by artists who have been punished by the government is exemplified in the suicide of one of the minor characters. A quick death is preferable to a continued misery and suffering caused by being deprived of one's calling, one's purpose in life. After the death of his friend, Dreyman too must make a decision--whether he should unveil the truth about the system under which he lives and thereby honor the memory of his friend and all who have suffered, at whatever cost to himself and to Crista-Maria, or to continue living the "safe" and privileged life that he has had so far.

The movie does have some rated R material, but fortunately the sex scenes do not last long. (And despite their short length, they're still gratuitous.)

Recommended for its look at life on the other side of the Iron Curtain. Its theme about the use of art and beauty to inspire goodness in a Communist regime would no doubt be one that our late pontiff John Paul II would have appreciated, and I'm guessing that afficianados of von Balthasar would also enjoy it. While the morality of the artists is not totally unproblematic--after all they are unmarried, cohabitating and fornicating--this is somewhat minor in comparison to the points the movie is trying to make. (That Communist regimes, being officially atheistic, endorse the undermining of traditional morality and of the family, seems definite, but it also seems to be the case that European artists were at the forefront of such licentious behavior. Plus it also seems true that sexual morality had been on the decline in urban centers of Europe before World War 2.)

[Updated: I found out that the film did win the Oscar for Best Foreign Film last night.]

For EJK, from wiki:
Piano Sonata No. 23 (Beethoven), colloquially known as the Appassionata, is used as the main transformation point of the Stasi Agent Gerd Wiesler.

Another Shooter poster



photos; Filmstalker

Interview with Antoine Fuqua

Mackubin T. Owens reviews James Webb’s Born Fighting: How the Scots-Irish Shaped America; critique of the book by Charles Oliver

Contemplating Christ Crucified

On Contemplating Christ Crucified

"Eloquent Message of Love"


VATICAN CITY, FEB. 25, 2007 (Zenit.org).- Here is a translation of the address Benedict XVI delivered today before reciting the midday Angelus with several thousand people gathered in St. Peter's Square.

* * *

Dear Brothers and Sisters,

This year, the Lenten message is inspired in the verse of John's Gospel, which in turn goes back to a messianic prophecy of Zechariah: "They shall look on him whom they have pierced" (John 19:37).

The beloved disciple, present with Mary, the Mother of Jesus, and the other women on Calvary, was an eyewitness of the thrust of the spear which pierced Christ's side, so that blood and water came out (cf. John 19:31-34). This gesture of an unknown Roman soldier, destined to be lost in oblivion, was imprinted on the eyes and heart of the apostle, who recounted it in his Gospel. In the course of the centuries, how many conversions have taken place precisely thanks to the eloquent message of love that he receives who contemplates Jesus crucified!

Therefore, we enter the Lenten season with our gaze fixed on Jesus' side. In the encyclical letter "Deus Caritas Est" (cf. No. 12), I wished to underline that only by gazing on Jesus, dead on the cross for us, can we know and contemplate this fundamental truth: "God is love" (1 John 4:8,16). "In this contemplation the Christian discovers the path along which his life and love must move" ("Deus Caritas Est," No. 12).

Contemplating the Crucified with the eyes of faith, we can understand profoundly what sin is, its tragic gravity, and at the same time the incommensurable power of the Lord's forgiveness and mercy. During these days of Lent, let us not distance our hearts from this mystery of profound humanity and lofty spirituality.

On contemplating Christ, let us feel at the same time that we are contemplated by him. He whom we ourselves have pierced with our faults does not cease to shed over the world an inexhaustible torrent of merciful love. May humanity understand that only from this source is it possible to draw the spiritual energy indispensable to build that peace and happiness for which every human being is ceaselessly searching.

Let us pray to the Virgin Mary, whose soul was pierced next to her Son's cross, to obtain for us the gift of a firm faith. That, guiding us on our Lenten journey, she may help us leave everything that impedes us from listening to Christ and his word of salvation.

In particular, entrust to the Virgin Mary the week of Spiritual Exercises that will begin this afternoon in the Vatican, and in which I and my collaborators of the Roman Curia will participate.

Dear brothers and sisters: Please support me with your prayer and I will be happy to do the same in the recollection of the retreat, invoking divine power on each one of you, on your families and your communities.

[Translation by ZENIT]

[After praying the Angelus, the Holy Father greeted pilgrims in six languages. In English, he said:]

I am happy to greet all the English-speaking pilgrims and visitors present for this Angelus, particularly the group of Missionaries of Faith from Samoa. Today, the First Sunday of Lent, we are invited to contemplate Jesus as an example of how to conduct our daily struggle against temptation. May this time of purification prepare our hearts to celebrate the saving mysteries of the death and resurrection of Christ. I wish you all a pleasant stay in Rome, and a blessed Sunday!

© Copyright 2007 -- Libreria Editrice Vaticana

Archbishop Ranjith: "The Holy Father Must Decide" (Inside the Vatican interview)

Summary

Archbishop Ranjith: "The Holy Father Must Decide" (Inside the Vatican interview)

Feb. 23, 2007 (CWNews.com) - The following is the full text of an interview from Inside the Vatican magazine.

All who are interested in the Church’s liturgy are wondering if the Pope will soon issue a motu proprio allowing the celebration of the "Old Mass," and (if he does), what it will say. One of the Vatican’s liturgists sheds light on the Pope’s plans.

Anthony Valle Your Excellency, you have been generous in giving several interviews to the international press regarding liturgy since becoming the secretary of the Congregation for Divine Worship. Some of your statements have been misinterpreted and aroused controversy rather than providing the intended clarity. Would you care to clarify anything?

Archbishop Malcom Ranjith: What I wished to insist on in those interviews was that the post-conciliar reform of the liturgy has not been able to achieve the expected goals of spiritual and missionary renewal in the Church so that today we could be truly happy about it.

Undoubtedly there have been positive results too; but the negative effects seem to have been greater, causing much disorientation in our ranks.

The churches have become empty, liturgical free-wheeling has become the order of the day, and the true meaning and significance of that which is celebrated has been obscured.

One has to, then, begin wondering if the reform process had in fact been handled correctly. Thus, we need to take a good look at what had happened, pray and reflect about its causes and with the help of the Lord move on to make the necessary corrections.

Valle: It seems as if Pope Benedict XVI (bio - news) will release a motu proprio to liberalize the use of the traditional or Tridentine Mass. Some hope that the Pope’s motu proprio will institute a juridical structure enabling priests to celebrate the traditional Mass without being unjustly harassed and persistently thwarted by, ironically, not people of other faiths or secular authorities, but by their own pastors and bishops. Is this hope for a new juridical apparatus realistic? Is such an apparatus necessary?

Ranjith: Well, there is this rising call for a restoration of the Tridentine Mass. And even certain leading figures of the elite have made public appeals for this Mass in some newspapers recently.

The Holy Father will, I am sure, take note of this and decide what is best for the Church.

You speak of the possible realization of new juridical structures for the implementation of such decisions. I do not think that this would be so much of a problem. Rather what is more important in all of this is a pastoral attitude.

Will the bishops and priests reject requests for the Tridentine Mass and so create a need for juridical structures to ensure the enforcement of a decision of the Pope? Should it go that way? I sincerely do not hope so.

The appropriate question the shepherds have to ask themselves is: How can I as a bishop or priest bring even one person closer to Christ and to His Church?

It is not so much a matter of the Tridentine Mass or of the Novus Ordo. It is just a question of pastoral responsibility and sensitivity.

Thus, if the Tridentine Mass is the way to achieve an even better level of spiritual enrichment for the faithful, then the shepherds should allow it.

The important concern is not so much the "what" as much as the "how." The Church should always seek to help our faithful to come closer to the Lord, to feel challenged by His message and to respond to His call generously. And if that can be achieved through the celebration of the Novus Ordo Mass or the Pius V Mass, well, then space should be provided for whatever is best instead of getting down to unnecessary and divisive theological hair-splitting. Such things need to be decided through the heart and not so much through the head.

After all, Pope John Paul II (bio - news) did make a personal appeal in Ecclesia Dei Adflicta of 1988 to the bishops, calling upon them to be generous in this matter with those who wish to celebrate or participate in the Tridentine Mass. Besides, we should remember that the Tridentine Mass is not something that belongs to the followers of Archbishop Lefebvre only. It is part of our own heritage as members of the Catholic Church.

The Second Vatican Council, as Pope Benedict so clearly stated in his speech to the members of the Curia in December 2005, did not envisage a totally new beginning, but one of continuity with a renewed sense of enthusiasm and a new outlook that better responds to the missionary needs of the time.

Besides, we also have the serious question of the diminishing number of faithful in some of the churches in the Western world. We have to ask ourselves what happened in these churches and then take corrective steps as may be necessary. I do not think that this situation is attributable to secularization only. A deep crisis of faith coupled with a drive for meaningless liturgical experimentation and novelty have had their own impact in this matter. There is much formalism and insipidity visible at times. Thus, we need to recover a true sense of the sacred and mystical in worship.

And if the faithful feel that the Tridentine Mass offers them that sense of the sacred and mystical more than anything else, then we should have the courage to accept their request.

With regard to the timing and nature of the motu proprio, nothing yet is known. It is the Holy Father who will decide.

And when he does, we should in all obedience accept what he indicates to us and with a genuine love for the Church strive to help him. Any counter attitude would only harm the spiritual mission of the Church and thwart the Lord’s own will.

Valle: Like many Catholics today, my wife and I have found that we leave the celebration of the Novus Ordo Mass on Sunday exasperated and perplexed rather than spiritually invigorated. Why?

Ranjith: In the celebration of the Novus Ordo we have to be very serious about what we do on the altar. I cannot be a priest who dreams in his sleep about what I will do at the Mass the following day, walk up to the altar and start celebrating with all kinds of novel self-created rubrics and actions.

The Holy Eucharist belongs to the Church. Hence, it has a meaning of its own which cannot be left to the idiosyncrasies of the single celebrant.

Every element in the liturgy of the Church has its own long history of development and significance. It is certainly not a matter of private "traditions" and so cannot be the object of manipulation by all and sundry.

In fact, Sacrosanctum Concilium (doc) does state that other than the Apostolic See and the bishops, where this is allowed to the latter by the former, "absolutely no other person, not even a priest, may add or remove or change anything on his own authority" (SC 22). Even then, we note much free-wheeling in liturgical matters in some areas of the Church today, basically due to an incorrect understanding of liturgical theology.

For example, the mystery of the Holy Eucharist has often been misunderstood or partially understood, leaving thus the door open to all kinds of liturgical abuses. In the celebration of the Holy Eucharist, some place too much accent on the presidential role of the priest. But we know that the priest is really not the main agent of what happens on the altar.

It is Jesus Himself.

Besides, every liturgical celebration has also a heavenly dimension "which is celebrated in the holy city of Jerusalem towards which we journey as pilgrims" (SC 8). Others explain the Eucharist in a way that places the accent on its banquet/meal dimension, linking it to "communion." This too is an important consideration, but we should remember that it is not so much a communion created by those taking part in the Eucharist as much as by the Lord Himself.

Through the Eucharist, the Lord assumes us unto Himself and in Him we are placed in communion with all the others who unite themselves to Him. It is thus not so much a sociological experience as much as a mystical one. Hence even as "communion" the Eucharist is a heavenly experience.

What is more important is the sacrificial dimension of the Eucharist. Each time we celebrate the Eucharist we relive the sacrifice of Calvary, celebrating it as the moment of our salvation. And this very fact also constitutes the unique dignity and font of identity of the priest. He has been instituted by Christ to celebrate the wonderful mystery of turning this corruptible piece of bread into the very glorified Body of Christ and this little bit of wine into the Blood of Christ, enacting the sacrifice of Calvary for the salvation of the world. And this has to be lived, understood and believed by the priest each time he celebrates the Eucharist.

Indeed, Sacrosanctum Concilium placed accent on the sacrificial and salvific effectivity of the Mass. The priest thus becomes another Christ, so to say. What a great vocation! And so, if we celebrate the Eucharist devoutly, then the faithful will reap immense spiritual benefit and return again and again in search of that heavenly nourishment.

Valle: Some have contended that the solution to the liturgical crisis-- and at bottom the crisis of faith-- afflicting the Catholic Church today would be to implement the exclusive use of the Tridentine Mass, while others maintain that all we really need is a "reform of the reform," in other words, a reform of the Novus Ordo. What do you think?

Ranjith: An "either-or" attitude would unnecessarily polarize the Church, whereas charity and pastoral concern should be the motivating factors. If the Holy Father so desires, both could co-exist.

That would not mean that we would have to give up the Novus Ordo. But in the interaction of the two Roman traditions, it is possible that the one may influence the other eventually.

We can’t say everything is completed and finished, that nothing new could happen. In fact, Vatican II never advocated immediate change in the liturgy. Rather it preferred change to "grow organically from forms already existing" (SC 23). As Cardinal Antonelli, a much revered member of the Concilium that undertook the revision of the liturgy after the Council, noted in his diaries, some of the liturgical changes after the Council had been introduced without much reflection, haphazardly, and made later to become accepted practice.

For example, Communion in the hand had not been something that was first properly studied and reflected upon before its acceptance by the Holy See. It had been haphazardly introduced in some countries of Northern Europe and later become accepted practice, eventually spreading into many other places. Now that is a situation that should have been avoided. The Second Vatican Council never advocated such an approach to liturgical reform.

Valle: Lex orandi, lex credendi, lex vivendi ("The law of praying (is) the law of believing, (is) the law of living"). Is it true that how we worship and pray influences what we believe, and that what we believe influences how we live? In other words, liturgy ultimately influences our moral life, does it not?

Ranjith: Yes. How can we convince the faithful to make sacrifices in their ethical and moral options, unless they are first touched and inspired by the grace of God profoundly? And such happens especially in worship when the human soul is made to experience the salvific grace of God most intimately. In worship, faith becomes interiorized and brims over with inspiration and strength, enabling one to take the moral options that are in consonance with that faith. In the liturgy, we should experience the closeness of God to our heart so intensely that we in turn begin to believe fervently and are compelled to act justly.

Valle: What are some contemporary liturgical trends or problems that need correction?

Ranjith: One of these, as I see, is the trend to go for ecumenical liturgies in replacement of the Sunday Mass in some countries, during which Catholic lay leaders and Protestant ministers celebrate together and the latter are invited to preach the homily. Sunday Liturgies of the Word with the distribution of Holy Communion, which form is allowed in cases where a priest cannot be present, if turned into ecumenical events can give the faithful the wrong signal. They may get used to the idea of the Sunday without the Eucharist.

The Eucharist, as you know, makes the Church (Ed E. 21) and this is central to us Catholics. If it is so easily replaced by Liturgies of the Word, or worse still by so-called ecumenical prayer services, the very identity of the Catholic Church would be in question. Unfortunately, we hear also of cases whereby the Eucharist itself is being celebrated under various guises along with the Protestant pastors. This is totally unacceptable and constitutes a graviora delicta ("more grave offense") (RM 172).

Ecumenism is not something left to the ad hoc choice of individual priests. True ecumenism, such as the one espoused by Vatican II, comes from the heart of the Church. For example, the path to true ecumenism begins with serious reflection on the part of those who are deemed competent to engage in that type of reflection, such as the Pontifical Council for Christian Unity and the Holy Father himself. Not everyone has the competence to know in what way this delicate search for unity is to be perceived. It needs much reflection and prayer. Hence, liturgical novelty in the name of ecumenism should not be tried out individually.

A second disturbing trend is the gradual replacement of the Mass celebrated by a priest with a paraliturgical service conducted by a lay person. This of course can legitimately happen when no priest is available and facilities for the fulfillment of Sunday obligation are scarce. However, this is an exception, not the rule. What is dangerous is to marginalize the priest even when he is available and some lay pastoral leader team arrogates to itself tasks that are reserved for the priests. I mean by this the trend to get the lay leader to preach the homily instead of the priest, even when he is present, or to distribute Holy Communion, leaving the priest to sit idle at the altar.

We have to stress here that, as the Second Vatican Council affirmed, the common priesthood of the faithful and the ministerial priesthood "differ from one another in essence and not only in degree" (LG 10). And so it is gravely abusive to relegate to the laity the sacred obligations reserved to the priest.

What is unfortunate is the increasing tendency worldwide to laicize the priest and to clericalize the laity. This too is contra mentem ("against the mind" or "against the intention") of the Council.

There is also an increasing trend to shift the Sunday Mass to Saturdays almost as a "normal" practice. Rather than Sunday being the true day of the Lord, and so a day of spiritual and physical rest, there is a move to reduce its importance, making it become a day of worldly distractions. In Dies Domini, Pope John Paul II warned against this disturbing trend.

A final point I wish to make here concerns some practices introduced in mission territories, for example, in Asia, in the name of change, which are counter to its cultural heritage. In some Asian countries we see a trend to introduce Communion in the hand which is received standing. This is not at all consonant with Asian culture. The Buddhists worship prostrate on the floor with their forehead touching the ground. Moslems take off their shoes and wash their feet before entering the mosque for worship. The Hindus enter the temple bare-chested as a sign of submission. When people approach the king of Thailand or the emperor of Japan, they do so on their knees as a sign of respect. But in many Asian countries the Church has introduced practices like just a simple bow to the Blessed Sacrament instead of kneeling, standing while receiving Holy Communion, and receiving Communion on the hand. And we know that these cannot be considered practices congruent with Asian culture.

Besides, the laity whose role today is being enhanced in the Church are not even consulted when such decisions are made.

All these situations do not augur well for the Church and we need to correct these trends, if the Eucharist we celebrate is to become, as St. Ignatius of Antioch affirmed, "medicine of immortality and antidote against death" (Eph. 20).

Sunday, February 25, 2007

The Wind that Shakes the Barley


Apple trailer
ifilm
Yahoo


IGN
another gallery
Rotten Tomatoes



Allocine

official uk website
The BBC review; the Guardian
interview with Ken Loach

Wiki: the song, the movie

Not too broke to not go Baroque

I was on campus to attend a concert at St. Mary's Chapel and to print out some notes and drafts. (The Natalie MacMaster concert was just too expensive.) The concert was of various pieces by J.S. Bach and CPE Bach. The performers were flutist Fenwick Smith, keyboard artist John Gibbons, and cellist Laura Blustein.

Alas, I have difficulty appreciating the pieces--I couldn't really focus. This ADHD-like affliction is my own fault, and I need to do something about it...

She may have money

but she's still a barbarian.

Today I went to St. Ignatius Church (for reasons that will become apparent in the next post), and the sentimental music was just too much--talk about manipulating the feelings in order to create a fake religious experience. Anyway, a middle aged woman came in with her soccer-playing daughter--they're probably Newton residents. She slipped her hand inside her pants, adjusted them, her undershirt, and who knows what else twice, paying no attention to the fact that there were people standing behind her, like me. Unbelievable. I won't say anything about her religious education, except that some evidence of that can be found in the behavior of her daughter during Mass. (Who, btw, was an early teen wearing shorts in church--she probably just had soccer practice.)

The description of the new moneyed class could easily apply to American celebrities these days, especially those are famous for no reason at all, besides having a lifestyle we envy. There are plenty of examples among the 20-something crowd, and I won't name names. At least when the "elites" (those holding power and wealth) of the past took pretty young thing from "humble" origins in order to have them serve at court in whatever capacity, they took the trouble to introduce them to court etiquette. Our entertainment industry instead fosters and panders to our disordered imaginations and appetities, putting forth pretty young faces, and stoking our desire for beauty, without providing anything of substance with respect to character. With an industry churning out "entertainment" for the masses and the destruction of local culture, one should not be surprised that this is the result--after all, the purpose of the industry is to make money, not to foster an appreciation of the fine arts.

When those who state their aspiration to make a living by becoming a singer or actor, or to become a celebrity, how can one not laugh and have pity on them? In traditional village life, a singer or musician wouldn't be making a living from their talents, but instead offer it for the pleasure of the whole community when it came together to be festive or to enjoy some leisure.

Which reminds me, the Oscars are tonight.

Also, I note the loss of life smarts by the youth, who have a consumer mentality with nothing else to guide it. Just look at young people, even 20-something professionals--many will be wearing jeans with frayed edges at the bottom, not thinking that their jeans should be altered so that they don't trail on the floor and chafe. Unthinking robots.

Unhooked

Unhooked: How Young Women Pursue Sex, Delay Love, and Lose at Both
Laura Sessions Stepp

official website for the book; her website

QA (pdf)

A Conversation with Laura Sessions Stepp Author of UNHOOKED How Young Women Pursue Sex, Avoid Love, and Lose at Both
Q: What is “hooking up”? How do you define it?
A: Hooking up is a sexual interaction between two partners and it can be anything from kissing to intercourse. It’s deliberately undefined by this generation so that when you tell a friend you hooked up with someone, you’re really not telling them anything at all.

Q: What’s the significance of the term being deliberately undefined?
A: It’s convenient. It erases any guilt you may feel at what you’re doing. It’s a lot easier to say “I hooked up with someone last night,” than to say, “I gave Johnny a blow job.” It conceals what you’ve done, and you can talk yourself into thinking it really doesn’t matter. Words make a difference and this generation uses a lot of euphemisms for what they do. For example, girls will say, “I tea-bagged this guy.” That means she massaged a certain area of his private parts with her mouth. And speaking of how words are used, I also think it’s worth noting that in the book I use the term “girls”—even though these are young women up to age 22—because that’s how they talk about themselves. I found that interesting in and of itself. Those of us who grew up in the ‘60s hated the term, and wanted to be called women fromthe time we were 16.

Q: Where did the idea for this book come from? How did you first get involved in looking at this cultural shift?
A: It came out of my reporting for the Washington Post. Back in 1998, I learned about a situation at a Washington middle school that involved as many as a dozen girls performing oral sex on two or three boys for most of the school year. These were all 8th graders. That led me to write a story about oral sex in middle schools. It was clear to me in those transactions that the partners were not in love with each other. It seemed to be more about the physical act. So I became interested in sexual activity among younger adolescents. I followed up with, observed, and kept in touch with these kids as they got into high school and joined new groups of friends, and I started hearing phrases like “friends with benefits,” and “sex buddies” and eventually “hooking up.” I wasn’t quite sure what that meant and decided to investigate.

Q: You’ve written a number of stories about this for the Washington Post. What’s new in the book?
A: A newspaper story generally provides a snapshot of a limited time period in someone’s life. It includes perhaps the week before and the week after you’re actually writing the story. In this book I followed a group of young women in college and high school for an entire year so I could see how their relationships changed, how they started reflecting on what they were doing, or even whether they were reflecting on it. I was able to see how hooking up affected them over the course of that year: whether they become depressed, whether they enjoyed it, how many times they hooked up, and how it affected their thinking about relationships. What’s also new is that I was able to dig into how we got to this point. Newspaper journalism is really great at telling the “who,” “what,” and “when” but it rarely has the time to suggest the “why.” And I think that may be what this book does best.

Q: How did you conduct your research? And how did you choose your subjects?
A: The first thing I did was try to find scientific surveys to see what they could tell me about the population of adolescents that are hooking up, at what ages they’re doing so, how often, and so on. I found almost no data. “Are you hooking up?” is not a phrase that researchers use. Also, there’s little research about sex and dating on anyone under the age of 18, because the federal government makes it very hard to ask such questions. I ended up choosing to look at middle income to upper middle incomefamilies because they make up the largest segment of our population and are also the ones who set many of our cultural standards. The next step was to send out several hundred letters to teachers, parents and researchers I knew asking for ideas about who I should talk to. I got lots of suggestions and interviewed dozens of young people. I quickly realized I needed to limit the sample. I could either go broad or deep, and I chose to go deep. It wasn’t a scientifically random sample but it reflected much of what I found out later when I cast a wider net. And finally, in choosing the specific subjects, I looked for individuals who could illustrate something significant about the culture. I also looked for young women who were articulate and who I thought would open up to me. (I wanted to use their voices as much as possible in the book.) And I consciously chose a variety of backgrounds in terms of race or ethnicity, so the book includes two young African American women, a young woman whose parents are from Iran, several young Caucasian women, and so on. This is clearly a phenomenon that cuts across races.

Q: Why did you choose to focus on young women as opposed to young men?
A: This phenomenon would not have taken hold if it weren’t for girls buying into it. Girls and women have traditionally been the gender that said “No” to sex. You can argue whether it was right or wrong that they had do so, but that was the role they played. There was a good reason for that: They could get pregnant. Today, effective methods of birth control are available. And young women are being raised with the idea that they not only can but should go for everything guys go for. They have taken that message to heart and essentially said, “We deserve to have as much fun with our sexuality as guys do. We should be able to pursue guys like they pursue us.” I also chose to focus on girls because they have the most to lose, physically and emotionally. So they’re not only partly behind the cultural shift but also the ones who suffer most as a result of it. I have a son in this age group, so initially I wanted to write about young men as well, in order to learn more about him, but I ultimately decided that it would dilute the message. If we’re going to change things it’s going to have to be the women who do the changing. It’s not fair, but it’s the truth.

Q: Why did you choose Unhooked as the book’s title?
A: The defining characteristic of the hook-up culture is the ability to unhook from a partner at any time. That is its primary allure for both guys and girls. This is a generation that’s scared of commitment, that doesn’t want to get tied down, and that thinks relationships are messy. They want to be able to walk out the door at any time. Being able to do so is seen by young women as a sign of power. One young woman told me that when she hooks up with a guy for the night she wants to be the first one out the door in the morning, so she can see the look on his face when she leaves.

Q: How is “hooking up” different from the “free love” of the 1960s and early ‘70s?
A: The notion that everyone slept around back then is a myth. Only a small percentage of young Americans, primarily on the West Coast and in New York, took part in the free love movement. They caught the media’s attention and everyone assumed they were characteristic of the entire generation. Hooking up today encompasses a much larger section of the population. Another difference is that “free love” meant intercourse. Hooking up does not, although it can include intercourse. Finally, with the “free love” of that earlier era, there was at least a suggestion of love Hooking up carries no such suggestion.

Q: Are there positive aspects to hooking up?
A: Yes. Number one, it gives girls an opportunity to experiment with their sexuality and not feel guilty. Some of them may be having more fun with sex than past generations did. Number two: Hooking up enables them to walk away from a guy who’s not treating them well. Walking away is not always the right thing to do, but there are times when it is absolutely appropriate. Number three: Because of hooking up’s emphasis on the physical, young women talk more freelyabout sex and their bodies with each other and even with guys. I’ve heard conversations between girls and guys that just floored me. Conceivably, these three characteristics could build sexual confidence that would carry over into longer-term relationships.

Q: What’s so harmful about hooking up?
A: Judging by what I observed, it can lead to depression and low self-esteem. An epidemiologist explained it this way: When a male and a female have intercourse, the female receives a jolt of oxytocin, a chemical that makes the body want to hold and caress. The man, on the other hand, gets a jolt oftestosterone which inhibits oxytocin and makes him want to have sex and then run away and go chase bears or whatever. In a hook-up, the young woman may get up and walk out the door. But in doing so she’s denying what’s happening to her body and her emotions. The result may be that she starts to question herself and her motives. What she thought would make her feel powerful leaves her feeling weak. Girls have said to me, “I don’t know why I keep checking my cell phone to see if he’s called me. It’s just a hook-up. Why am I doing this?” It’s because their bodies are driving them to do it. And that’s something girls need to understand. The other thing that concerns me about hooking up is that it doesn’t encourage young women to practice some of the finer qualities of our humanness: our ability to care about someone, to sustain that caring over time, to commit to another person, to learn to trust, to communicate. These are all characteristics of a loving relationship.

Q: As part of your research you hung out with these kids as they partied. What was that like for you?
A: I confess I always had to take a nap before I went out. It just exhausted me. But it was fun. I was an anthropologist observing a culture in which I was very interested. One interesting thing was that both guys and girls—when they learned why I was at a party or club—would come up to me individually or maybe in pairs and just want to talk. One young man said to me, “If you put a sign above your head and a basket in front of you, you could earn $100 tonight.” Hearing their stories made me realize how confused many in this generation are about what they’re doing and how much they’d love to talk it through with someone other than a same-age friend.

Q: What should be done to help young people make good decisions about their sexuality?
A: The only people many young women and young men feel free to discuss sex and love with are their peers, who are doing the same thing they’re doing. There’s no one to give them an outsider’s perspective, no one who will allow them the safe space to clarify their perspective. If there’s anything I learned over the last several years, it’s that if you ask these young people the right questions, they’ll eventually get to the answers that are good for them. They intuitively know what works. But they have to be allowed to discover it and to be able to articulate it. So my short answer to your question is this: Older adults should be spending more time at home and in the classroom creating a conversational space where no topic is off limits. Sex education in school and home should be expanded beyond “Just say no” or the mechanics of avoiding pregnancy and disease. Parents, in particular, or aunts, uncles or older family friends, should not shy away from giving their point of view, but in ways that inspire dialogue. They should not hesitate to share some of their history and some of the mistakes, as well as good choices, they made.

Q: Schools and parents have always been poor at educating their kids about sex. What is that particularly problematic now?
A: The difference is that in the past, there were societal standards that kept many young women from doing what they’re doing today. Norms were enforced by churches, parents, teachers, and so on. Those norms have disappeared in all but the most conservative circles. At the same time, sexuality has spread through our culture like never before. Where are girls supposed to find the standards by which to live their lives? They’re making it up as they go along. There are no guardrails anymore to protect them.

Q: You say that asking “What’s wrong with these girls?” is not the right question. What is the right question? And what’s the answer?
A: The right question is, “What is wrong with this picture? What are we older adults not doing that we should be doing? What are we doing that is making things worse?” For example, one reason young women give for hooking up is that they don’t have time to have relationships. Their parents and other adults have encouraged them to be the best in everything they can do—meaning school, athletics, graduate school and career. Left out of the equation is having a boyfriend. Girls have taken this in andfeel indebted to their parents who have invested time and money in them. They say, “I don’t have time to play varsity lacrosse and maintain a good GPA, and have a relationship, too.

Q: But what’s wrong with encouraging achievement?
A: It’s a positive message, but it’s incomplete. There needs to be balance. There needs to be talk about how to fit all of this in, and whether you can fit all of it in. We push these girls so hard they’re exhausted. Why do you think the drinking rate of young women now matches that of young men? It’s a release, thus the phrase ‘work hard play hard.’ The rates of sexual activity between young men and women are equal as well. When young men and women of college age are asked, “How many of you see yourself as being married in the next ten years?” more men say they do than women . Women aren’t even thinking of marriage right now. There’s too much to do.

Q: Are you saying we shouldn’t encourage our girls and guys to achieve and be successful?
A: No. I’m saying we also need to round out their lives and make sure they understand that a full life includes intimate relationships Scientists say a key component of a healthy identity is the ability to feel love and to love in return. When children are young, it’s the parents who supply that love. In adolescence, the circle grows to include intimate others. As older adults, we need to ask how we can we help young people achieve that whole life. Q: Is this a feminist or anti-feminist book? A: It is a book that tells young women they deserve to get the best out of a relationship and that means they shouldn’t limit themselves to just the physical. Real power is not having sex with every Tom, Dick and Harry. That gets dull, boring, has no meaning and can hurt you. Real power comes from knowing when and with whom to have sex, and what good sex is. Sex within a loving, committed relationship is good sex. Hookup sex is not.

Q: What surprised you most as you began putting this book together?

A: What surprised me is how hooking up has come to define a generation. Going into this I thought there would be pockets of girls who hooked up, but that they would be a significant minority. What I found was girls hooking up who don’t necessarily want to hook up but feel they have to because it’s the only available way to get to know guys. You go to a bar, meet a cute guy, hook up and then you decide whether you like him. In my day, at least you thought you liked the guy before you hooked up with him.

Q: What do you think will surprise readers most?
A: I think readers will be surprised by the same thing. They’ll challenge it. They’ll think, “It’s not my daughter who’s doing this,” or “It’s the lower-income young women who’re doing this” or “It’s the white girls (or black girls, or Asian girls, or Hispanic girls) who’re doing this” depending on their own ethnicity. Guess what? It’s all of them. Even those who don’t hook up are affected by the hookup culture. One of the last young women I write about in my book is a poised, smart, gorgeous girl who didn’t go out with a guy her entire freshman year at Duke because she was afraid she’d be put in a situation where she’d have to hook up, and she didn’t want to do that.

Q: Every now and then there’s a public firestorm about our increasingly sexualized media—movies, songs, the web, TV, etc. How much of the problem can be laid at the feet of pop culture and the media?
A: There is a lot more sex out there in culture including in the media and kids, to a certain extent, want to do what they see on TV, in movies, or on the Internet. But media are just one part of a larger diet. Research shows that parents and peers have much more of an influence on kids than the media. With sex, as with violence, parents have to be a mediating force, working hard to stay consistent with, and emphasize, our values.

Q: Has the increasingly aggressive sexual behavior of young women prompted a change in young men as well?

A: As one young man said to me, “It makes it easier for us to be assholes.” Hooking up is a great deal for young men. They can have sex, are not expected to commit, can walk at any time, and their partners are supposed to fine with that. If one young woman isn’t interested, the next one will be.

Q: In the book, you talk about the impact of The Vagina Monologues by Eve Ensler. You say the play has ushered in a movement, fully ensconced on many campuses, aimed at teaching young women how to enjoy sex. Are you blaming the Vagina Monologues for the hookup culture among girls?

A: I write about one production of the show and actresses who enjoyed being able to discuss their sexuality in front of a large audience. The production was well-done. But the play itself is incomplete. It divorces sex from love. There’s no sense of endurance, no value placed on of making a guy feel cared for and respected. It’s all about “me” and “my physical pleasure.” So now young women can act just as badly as young men. Is that success? Young women need to hold themselves and their partners to higher standards.

Q: What do you want readers to get out of this book?
A: I would like them to get beyond what they may consider the “shock value” of the book so they can think about what intimacy looks like in their own lives. What do they want out of their sex lives , love lives, and relationships? How can they get that—not just immediately but throughout their lives? What are the principles or core values they bring to their relationships, and how do those values play out? It’s like Alicia says in the preface of the book. “You may not agree with everything Laura says. I know I didn’t. But what she said made me have to decide what I believe.”


NPR
Houston Chronicle article on the book, "The Hazards of Hooking Up"
Come Home With Me, Baby! By Nona Willis-Aronowitz

2001 Center for Marriage and Family report, Hooking Up, Hanging Out, and Hoping for Mr. Right: College Women on Dating and Mating Today

Bradley lecture: Russell Hittinger

Professor F. Russell Hittinger, Warren Chair of Catholic Studies and Research Professor in the School of Law, at University of Tulsa will be giving a Bradley Lecture on Friday, March 16, 2007 on "Two Modernisms, Two Thomisms: Reflections on the Centenary of Pius X's Letter against the Modernists." The lecture will be held in McGuinn 121, 4:00 p.m.

A buffet dinner and discussion will follow the lecture in McElroy Faculty Dining Room. Respondent: Professor Frederick Lawrence of the Boston College.

Please let me know by Monday, March 12, if you plan to attend the dinner. Thanks.


Shirley Gee
geesh@bc.edu
2-4144


more about Dr. Hittinger; Thomas International
Law and Liberty in Veritatis Splendor
The Higher Law That Undergirds Virtue, Liberty, and the Government
A Crisis of Legitimacy

Some Hayley Westenra vids

With Andrea Boccelli, Vivo Per Lei


Pokarekare Ana MV


Across the Universe of Time


Wuthering Heights


I don't doubt that the live concert is available on DVD. Here it is, I think. If this is the right one, I'm surprised the clips haven't been yanked from YT yet.

I still have some doubts about her skills, but she is certainly better, in my opinion, than the contestants for Grease: You're the One that I want (with one possible exception) and American Idol.

Haley Westenra

Address of Papal Theologian on Natural Moral Law

Address of Papal Theologian on Natural Moral Law

"Problems and Prospects"


ROME, FEB. 24, 2007 (Zenit.org).- Here is the speech delivered in English by the theologian for the Pontifical Household, Dominican Father Wojciech Giertych, at the conclusion of the international congress on natural law organized by the Pontifical Lateran University.

The congress was entitled "The Moral Natural Law: Problems and Prospects," and took place Feb. 12-14.

* * *

New Prospects for the Application of the Natural Moral Law

1) Difficulty with question

I have been asked to speak today about new prospects for the application of the natural moral law. I have some difficulty with this question as it was proposed to me.

What is it that the organizers of today's conference are hoping for? Does the question maybe suggest a hidden deception caused by the widespread rejection of the concept of the natural moral law in the ethical culture of the Western world? Is the invitation to speak on this topic a desperate call to hope that the theory of the natural moral law will once more be universally recognized as valid and useful? Are we really seeing signs of a new renaissance in which the theory of the natural law is being excavated not as a mere archaeological artifact of a past metaphysical period of history, but as a useful tool enabling us to explain and justify the needed foundations of morality, and is it really my task to announce this rediscovery with joy?

The term "new prospects" may suggest that there are new fields of human activity that have not hitherto been viewed sufficiently, or at all, in the light of the natural moral law, and that now there is an occasion to do so. This of course is always true. As social life develops and becomes more complex, new moral questions appear, and they need to be analyzed in the light of moral principles.

The impressive development of the medical technologies raises ethical questions that have never been raised before, and this forces bioethicists to study these issues and elucidate them. Also, changes in social structures and economic processes raises ethical questions, although these are not necessarily studied with such precision and fervor as bioethical questions.

With the universal failure of Marxist ideologies that had tried to instill a temporal hope in the realm of politics and economics through extensive government action, now belief in the presence of the "hidden hand" of the laws of economics leading, supposedly naturally and automatically, to welfare and peace seems to prevail. Are there not serious moral questions to be raised however, concerning the globalized economy and its politics, with factories no longer being like pyramids offering stability, employment and hope for economic betterment, but being like tents in the desert, which one day are here and another day are moved to another continent, causing unemployment, migration and separation of families?

Decisions made in banks and governments of one country sometimes cause intense hardship and social and political crises in another country or continent. New issues of international politics, such as ecological problems, and old issues, such as peace in conflict areas, require the working out of procedures and agreements on international governance.

The increasing mobility of populations, having diverse social and moral traditions, raises questions of their social interaction. The working out of public policies particularly in such fields as social welfare, education and health care requires a common understanding of the nature of the person, of the family, of parental rights and responsibilities, as also an understanding of differing cultural habits.

This common intellectual basis, certainly in the Western world, is more and more difficult to attain as vociferous nihilist and skeptic pressure groups refuse to accept any binding statements about moral truth, supposedly in the name of tolerance. The contemporary increasingly extensive social interaction is raising many new moral problems, and these certainly can be seen as a new prospect for the application of the natural moral law, or rather, as a new task for moralists, who can apply the eternal principles of the natural law to the new issues.

Are these new moral dilemmas in all possible fields of human activity, private, social and public, to be studied in the light of natural law with the same precision as casuist cases raised in the field of bioethics are studied? Or should more room be left for political prudence and the personal judgment of those directly responsible in these questions?

Certainly these are fields for ethical reflection, although the optimism of the authors of the old casuist manuals of moral theology, who imagined that all possible future moral situations could be analyzed, and final judgment could be passed on all of them, is now seen to be have been tainted with a certain intellectual pride. The complexity of new moral issues, and the velocity in which they appear, may mean that many of them will cease to become dilemmas, and they will never be subjected to serious moral analysis.

The "new prospects" of the title of my conference may suggest that there is now a renewed interest in the natural moral law, and that in the face of moral dilemmas there is a fresh search for natural law thinking.

In his day, Dietrich Bonhoeffer[1] regretted that natural law reflection disappeared from Protestant ethics which limited itself to a static apology of divine grace, juxtaposed against a totally fallen nature. Since no meaningful distinctions could be made between the natural and unnatural, because both were equally condemned, the natural life, with its concrete decisions and relationships, ceased to be an area of responsibility before God.

This meant that Protestantism was unable to give a clear answer to burning moral questions of the natural life, and Bonhoeffer lamented this. Are there contemporary signs of a renewed interest for the natural law, offering "new prospects" for our societies?

If there are, they are not yet visible. In fact, in the Western world, at least in the public sphere, there is bleeding atrophy of understanding what is natural and what is not, leading to changes in ethical mores that are amounting to a profound revolution of the foundations of civilization. These changes are not taking place in the name of some forceful ideology, capable of mustering the support of crowds -- as was the case with nationalism and communism, both of which had an altruist element within them -- but in the name of pure hedonism and anti-rationalist skepticism, hidden under the mask of tolerance.

There is a rapid decline of appreciation of basic moral truths and of the capacity of seeing what is obvious, in the name of that which is fleeting, ephemeral, and therefore not intrinsically binding. Will the social and political approval of gay marriages, of the adoption of children by gays and lesbians, of divorce, of contraception, abortion, euthanasia, the manipulation of embryos and laissez-faire theories of education finally arrive at the point of total absurdity, causing as a backlash a desperate return to rationality in ethics? We may certainly hope so in our wishful thinking, but for a few generations, the return to moral sanity may turn out to be too late.

The present close interaction of differing civilizations, [which] hopefully [...] will not end in violent clashes, may generate a new interest in the ethical foundations of civilizations. Today, contrary to what the Krakow-based Polish historian and theorist of civilizations, Feliks Koneczny, wrote in the early part of the 20th century, there is a belief and hope that full integration of people belonging to differing civilizations is possible and even welcome.

Koneczny claimed that it is not possible to be civilized in two differing ways at the same time, because it is common ethical convictions that generate social cohesiveness and condition civilizations. Ethical standards are more decisive for a civilization than dogmatic subtleties.

In the past, when people belonging to different civilizations lived geographically close to each other, they had to live in separate social groups according to the mores of the entity to which they belonged, without mixing, because mixtures of differing civilizations cannot function in the long run. The transfer from one civilization to another would entail the embracing of a completely new set of ethical values that would require social uprooting.

"Will a monogamist sell his daughter to a polygamist?" Koneczny asked. If he would, for whatever reason, he would have crossed the threshold of a new civilization, leaving the one to which he had belonged. When civilizations mix, Koneczny claimed, it is normally the less morally demanding civilization that wins, because the maintaining of a demanding ethos requires effort and perseverance.

Among the civilizations that he had studied, Koneczny specified the Latin civilization as the most demanding, because it requires that all dimensions of life, including the social and political, be bound by ethical norms.[2] Today, however, Western Europe is rapidly losing, or totally transforming, its age-old Christian ethical convictions, and in this it is drifting away from the moral foundations in which for centuries it was anchored.

At the same time, it is facing more and more directly a foreign Islamic civilization. Will this encounter finally force Western Europe to seriously wonder about what is the real source of its specificity, and to an urgent defense of its own traditional moral fiber? Will it lead to a re-appreciation of the inherited anthropological and ethical foundations that made democracy work, or will the washing away of these foundations cause the crash of Western civilization, just as the crash of communism was caused by its anthropological catastrophe?

Pope John Paul II, as he elevated St. Edith Stein to the rank of co-patroness of Europe, warned: "A Europe, that would change the value of tolerance and universal respect into ethical indifferentism and skepticism about values that cannot be forsaken, would open itself to most risky ventures and sooner or later it would see appearing in new forms the most dreadful phantoms of its own history."[3] Will the urgency of these questions lead to a new rediscovery of the importance of the natural law? We may hope so.

Finally, the invitation to search for "new prospects" for the application of the natural moral law maybe suggests a renewed interest for the natural law within moral theology, in particular after the papal encyclicals "Veritatis Splendor" and "Fides et Ratio."

Certainly, a purely kerygmatic and biblical approach to moral formation is not sufficient if it is not coupled with a sound anthropology and metaphysically grounded thinking. The invitation to do what Jesus would have done had he been in our position cannot function as a basic intuitive moral rule if rational thinking will be discarded.

A Christian moral formation needs to refer to the permanent structure of human nature and to its finality that can be perceived also rationally, although with difficulty, because reason has been wounded, but not destroyed, by original sin. Is the role of the natural law within the synthesis of moral theology the "new prospect" that I have been asked to reflect upon? Or are there maybe some other "new prospects" that I have failed to notice?

2) Birth of a new ethics

Certainly a new prospect that we are facing, which is demanding a response, is the contemporary birth of a new ethics.[4] In the last 20 years, in many countries of the Western world, a whole new series of ethical concepts has appeared, expressing a certain moral awareness and a perception of moral dilemmas, but at the same manifesting a fundamental epistemological flaw.

Crossing boundaries of nations and states, the media are using the same new concepts which express attitudes and preconceptions that are assessed either positively or negatively. We read about a global ethics, about cultural liberty, dialogue between civilizations, the quality of life, informed choice, gender equality, single-parenting, sexual orientation, bodily integrity, same-sex marriage, right of choice, reproductive rights, women's rights, children's rights, the right to die, transparency, holism, inclusiveness, nondiscrimination, ecological awareness, solidarity, openness and tolerance, and we read also about new vices such as exclusiveness, apartheid, homophobia, sexual molestation, populism, ultra-Catholicism.

At the same time traditional moral concepts such as truth, conscience, moral law, reason, moral virtue, perseverance, fidelity, parents, spouses, virginity, chastity, authority, commandments, sin, and nature are disappearing.

This is coupled with profound social and moral changes. The number of those who in their lives will never have the chance to use such words like father, brother, sister, aunt or uncle is increasing, while new terms like partner, or former wife are becoming more common.

The appearance of these new moral concepts is coupled with an immediate normative qualification, the foundations of which are not philosophical, but political and ideological.

No serious ethical reflection has attempted to define precisely the new terms, which remain, as if purposely vague, while their application or the rejection of previous terms is decided by politicians and by media empires. It is they who decide about the meaning or the change of meaning of such words as marriage, or family, which tragic events may be described as genocide and which may not, what is an expression of a justified liberty of interpretation and what is unacceptable dogmatism, or that homosexual activity may not be defined as a psychic disorder or as a sin.

The new ethical terms are interconnected and mutually supportive, while at the same time they are blurred. Some of them can be interpreted in a traditional way, but they are mostly used in a deconstructive manner, weakening the attachment to moral values and replacing it with an approval of blatantly immoral behavior, caused by the underlying cognitive skepticism of the new ethic.

This new ethic is at the same time individualistic and global, but never personalistic or universal. It witnesses the screening out of the family and of the nation-state, and the growth of supranational, global institutions, pressure groups and ideologies. The new ethic has a direct impact on education, on social welfare and health care, on taxation systems, on codes of behavior in institutions and enterprises, and on public, national and global policies. This new global ethic has appeared in a silent way, with no revolution and no social upheavals. It is engineered in a soft way, and it has succeeded in influencing not only policies, but above all the mentalities of people.

In itself, the appearance of new virtues is not anything new. The names of virtues express a moral awareness, which is always culturally conditioned. St. Thomas Aquinas, in his magisterial study of the virtues, came across some moral sensibilities for which he did not have an appropriate Latin term, and so he held on to their Greek terms, writing about the virtues of "epikeia," "synesis" and "gnome."[5]

The modern appearance of positive terms such as solidarity or tolerance, or of negative terms such as egoism, which do not appear in the classical catalogue of virtues and vices, manifests the development of moral awareness and the formulation of terms to describe it. The understanding of how to live out a virtuous life is always socially conditioned, and cultural expectations and their verbal formulations have an impact on moral sensibility.

The present greater social interaction of a globalized world accounts for the migration of moral perceptions. What in one period of history or culture was seen as shocking, in another culture is marginalized, while attentiveness to other injustices is sharpened. The present problem lies however, not in the fact that new moral concepts have been formulated that express new virtues, but in the fact that these concepts are not clear and precise, even as they function, and so this presents a challenge for ethicists to study them in the light of the objective, nature-based moral order, and to ensure that their meaning will become clear and purified of moral relativism.

3) A comparison with classical virtue theory

St. Thomas Aquinas in his Summa of theology studied over 50 moral virtues, clearly defining their nature, their location in the human psyche, their mutual interconnection, their dependence upon the supernatural order of grace, granted through the theological virtues and the gifts of the Holy Spirit, and their correlation with the commandments. He did not however, attempt to deduce all the virtues directly and logically from the commandments or from the basic principles of the natural law, because he primarily saw the virtues as manifestations of the moral responsibility and creativity of the individual acting agent, as he faces the truth, and not as a catalogue of externally imposed moral obligations.

The commandments play an important pedagogical role in excluding evil action, but good acts flow more directly from the generosity of the mature individual, who perceives directly the true goodness or the evil of an action, irrespectively of whether it has been commanded of forbidden.[6] The prime function in moral education consists therefore in enabling the individual to grasp the "verum bonum," the true good in the heart of the moral dilemma, toward which his nature has a natural inclination, and to respond to it freely, generously and creatively.

And when Aquinas discussed the opposite vices, he saw them primarily as a subtraction, as the lack of that good which could have come about through the virtue. The entire ethos, precisely analyzed by Aquinas is a theological attempt to present for pedagogical reasons, the fecundity of grace manifesting itself in the mature, virtuous person, who becomes an icon of God.

To appropriately interpret Aquinas's virtue theory, it has to be viewed in unison with other studies of Aquinas. Within the structure of the Summa, Aquinas included an important treatise on the moral law that instructs the acting agent about the good.

The moral law was viewed by Aquinas primarily from the angle of the history of salvation, focusing on different relationships of God with humanity. The natural law, the law of the old dispensation, and the new law of grace, speak of different states of humanity, but they combine in offering the multifarious ways of divine guidance for moral action. The economy of the old law or of the new law of grace does not therefore dispense from the profiting from the light, which is available in the natural moral law.

Within the life of grace, in which openness to the grace of the Holy Spirit is primary, there is also room for rational reflection. Faith does not blind reason. It makes it more lucid, and so the inherent finality of beings, that reason alone can perceive, although with difficulty, supplies a helpful guiding light in the perception of the "verum bonum" in virtuous action. Since both creation and redemption are acts of the same, coherent God, there is no basic contradiction between the revealed law, the law of grace, and the natural law.

The grasping of the fundamental precepts of the natural moral law, whether undertaken theologically within the realm of faith, or outside it, comes about through the intuition of the "instinctus rationis" that perceives the ordering of nature toward that which is most appropriate to it. It is through the fundamental orientations of the reason and the will, ordering that good is to be pursued and evil avoided, followed by the perception of the metaphysical natural inclinations of being, that tends to preserve existence, of animality that tends to transmit life and educate offspring, and of rationality that strives for supreme truth -- which includes the truth about God -- and for community life based upon that truth, that conclusions about the true good in moral action can be arrived at.

The fundamental precepts of the natural law are perceived through the metaphysical intuition of the finality of being, and not through a sociological observation of moral sensibilities that may be deformed by customs or depraved habits, although the fundamental moral precepts are corroborated by theological arguments. Obviously, the theological conviction, confirmed by the dogmatic truth of creation, that human nature is stable with an inbuilt orientation coming from the Creator, contributes to the perception of an objective moral order.

A theory of being that would exclude the possibility of a dependence on the Creator would jeopardize the stability of nature and its capacity to offer a binding light, illuminating human behavior. Aquinas' theory of the natural law was not purely philosophical, but it referred also to theological arguments. His reference to nature, reason and Scripture in the working out of the theory of natural law may appear to be circular, but this was not a vicious circle; it was a presentation of the overall harmony of all the sources of moral orientation.[7]

A full appreciation of Aquinas' virtue theory and of his interpretation of the natural law has also to take into account the fruits of his serious academic study, reported in the "Quaestiones disputatae," and entitled "De veritate," although this work should really be split into two parts, with the second named "De bonitate."

In this extensive and intensive intellectual endeavor, Aquinas studied the nature and the functioning of the intellect in its adherence to truth as its appropriate object and the nature and the functioning of the will as it is captivated by goodness. The first part of the study analyzes truth itself, God's knowledge of it, the ideas of God, the word of God, divine providence and the knowledge of God in predestination. This is followed by a reflection on the cognition of angels, followed by a study of the human mind, which is an image of the Trinity. This includes an analysis of the transmission of knowledge by a teacher, of the working of the mind in prophecy and spiritual rapture, of the intellect conditioned by the virtue of faith, of practical knowledge in the synderesis and in conscience, and finally a particular reflection on the cognition of the first parents before original sin and of the cognition of the soul after death.

This extensive theological epistemology ends in a reflection on the knowledge of the unique soul of Christ. In the second part of the study, a similar procedure is followed with a study of goodness and its appetition by the will. As with the cognitive faculties, Aquinas looks into the will of God, into the free choice in which the will and reason combine in freely choosing goodness, and then into factors which in humans condition the willing from without, such as the sensuality, the emotions and finally grace which leads to the justification of the impious. The study terminates with a reflection on the working of grace in the unique human soul of Christ.

This extensive analysis of the nature and the functioning of the spiritual faculties as they move toward the "verum bonum," focused on their inherent finality, and viewed also from the specific angles that are their presence in God, in the angels, in humans before and after the fall as also after receiving the redemptive power of grace, and in the unique person of Jesus Christ, God and man, offers a profound and optimistic context for the elucidation and formation of virtuous action.

Only if there is a deep conviction that the truth about goodness can be known, and that in the spiritual appetitive power there is inherent attraction to it, can the personal choice of virtuous action be grounded. Furthermore, when the spiritual faculties are enriched by the grace of faith and charity, their fundamental orientations to truth and goodness are strengthened.

The metaphysical structure of the transcendentals and of the spiritual faculties as they correspond to them, supplies therefore the background for the virtuous response to moral dilemmas as they appear. If this metaphysical grounding of being were to be questioned or even denied, both anthropology and ethics would be hanging in the air.

Returning therefore to contemporary questions, it has to be said that the fact that with the globalization of human interaction and with the wider spectrum of moral challenges, new concepts of new virtues are being formulated to which correspond real responses, is not in itself perplexing. This is a normal development of moral awareness as it is facing new challenges, to which it tries to respond.

What is perplexing, however, is that these new concepts of new virtues are nebulous or ambivalent, and deprived of any rooting in coherent and certain knowledge about the human person, about human nature and its finality. If in the name of tolerance, no certain knowledge may be had about anything, if no one is entitled to declare that he holds any truths as true and therefore universally binding, there is no place for any virtue at all, and all supposedly value-charged statements are in fact empty.

The contemporary exertion of political pressure to change the meaning of words -- as is happening in the case of the word marriage -- or the demanding of special privileges in the name of a moral condition that has been expanded so widely and confusingly that it encompasses blatantly contradictory values -- as is happening in the case of the term reproductive rights, which is to include at the same time concern for maternity and paternity, and the right to free access to contraception, abortion and the artificial production of parentless babies -- voids the new moral language of any instinctive obviousness, which means that the new ethic if it is to be maintained, will have to be enforced by brute political pressure with no rational justification.

No longer finding support in human nature and in the "instinctus rationis," the new ethic is condemned to the status of a devastating ideology that in time will be rejected once its catastrophic effects will become unashamedly visible. The question is, will it be replaced by another, equally nefarious and nihilist ideology, lay or even religious (Puritan or fundamentalist), or will it be replaced by a return to the respect of the cognitive capacities of the human mind, of the intelligibility of human nature, its finality and its basic goodness, and to a confidence in the basic goodness of the reason and will as they are attracted by supreme goodness?

Resistance to natural law ethics

Why is it that the natural law ethics meets today with such a wide resistance?

Is this caused by the weakness of the mind, which has been conditioned excessively by ideologies and philosophical assumptions that have impaired its capacity to see the truth, or are there other causes?

In the Enlightenment, reason was elevated above faith that was treated as superstition and myth in the conviction that reason alone, freed from prejudices and any external sentimental interferences may arrive at true cognition with accuracy and precision. This intellectual pride of reason, which set itself its own method and sphere of activity ended finally in the self-limitation of positivism, in which reason arbitrarily limits not only its own possibility of knowing, but even the existence of that reality which it cannot ascertain and measure according to its own arbitrarily chosen methods.

The refusal to view the metaphysical ground of reality is a form of enslavement of the reason that locks itself in its own self-defined prison. As such this refusal becomes an ideology that blocks the mind and disenables it from seeing what to another more open mind is obvious. Skepticism about the cognitive possibilities of the mind ends in shortsightedness that is ultimately nihilist.

In a paradoxical historical development, today it is the Church that is defending the dignity of reason, and inviting the minds of thinkers not to stop short and to reach out to the fullness of reality that can be known.[8] The reductive self-limitations of the mind however contribute to the nihilist and relativist moral climate, which denies the existence of the natural moral order and leaves the new moral virtues reacting to new moral challenges suspended in a nebulous groundless atmosphere, prone to whatever ideological winds, fashions and political manipulations, may appear.

Is the contemporary resistance to the natural law caused primarily by epistemological weaknesses, or are there maybe other reasons, which cause the rejection of an objective, rationally cognizable moral order? While it is true that anti-intellectual fundamentalisms, whether of a religious or secular nature, may generate a psychological paralysis of the mind, are there not also other factors causing the shirking away from truth, even if the mind is naturally inclined toward it? Should we not look into factors that have constrained the will, both from within and from without, and disenabled it from persevering in the truth once it has been known?

It is not only philosophical assumptions and the weak mind that generate a resistance to the light of the natural law, but also the deformations or rather the lack of formation and of support of the will, which generate this resistance. The reason may see, even clearly, the truth of a moral challenge, and yet the person may refrain from adhering to it, precisely because what is missing is the moral stamina that would permit the creative and mature free choice of the "verum bonum," as it has been truly seen. And when moral truth has been rejected, primarily due to moral weakness, the intellect then easily succumbs to the temptation of retreating from truth and to the espousing of confused relativist and skeptic theories that would justify the previously made decision to escape from the known truth.

In this context, it is good to remember the words of St. Paul who wrote about the depravity of men who keep truth imprisoned in their wickedness. For what can be known about God is perfectly plain to them since God himself has made it plain. Ever since God created the world, his everlasting power and deity -- however invisible -- have been there for the mind to see in the things he has made. That is why such people are without excuse: They knew God, and yet refused to honor him as God or to thank him; instead, they made nonsense out of logic and their empty minds were darkened. The more they called themselves philosophers, the more stupid they grew (Romans 1:18-22).

Paul's acerbic language did not aim uniquely at ridiculing the intellectual pride of the philosophers, nor did it intend to throw moralizing accusations at those culpable for the moral depravation of the society of his times. It was a preliminary step toward his preaching of Christ and the annunciation of justification through faith.

It is through faith in Christ that the grace of the Holy Spirit is received, which infused in the reason and the will enables growth in charity and moral responsibility. In wondering about the reservations about the natural moral law in contemporary Western culture, should we not also note the insufficient initiation into the life of grace in the past and maybe even present Christian moral teaching, depriving those who have engraved in their consciences and hearts the moral intuitions coming from their instinct of nature (Romans 2:15) of the only available power making the adherence to the verum bonum truly possible?

Both the quoted text of St. Paul and the teaching of Aquinas on the natural law are presented within a vision of faith. It is of course true that a rational discourse on the moral order should be able to stand on its own without the support of faith, but this does not mean that the practical living out of the ethos presented by the natural law is possible without the life of grace. Even Adam, according to Aquinas,[9] in the state of original justice needed the support of grace, although he did not need to apply that grace to so many wounded spheres of human existence as we do.

Moral teaching needs to be coupled with an initiation into the spiritual life grounded in Christ, as without it, reduced to a Pelagian rigorism, it generates an instinctive defensive reaction. It should come as no surprise that non-Christians, when told about the possibility of living out the ethos of the Sermon of the Mount on the basis of a personal relationship with Christ are intrigued and fascinated, while argumentation based on metaphysical principles and the natural law does not seem to convince them.[10]

The purpose of the natural law reflection is to show that the high ethos, made possible through faith in Christ, is not a deformation of nature, but an eliciting of the profoundest inclinations already existing within nature. That is why the graced person is pleasing in his or her naturalness.

This does not however mean that the preaching of Christ within the moral order is optional, and that moral propriety may be socially guaranteed uniquely on the basis of a natural law morality. The suggestion that one may successfully engage in moral discourses exclusively on the level of ratio -- "etsi Deus non daretur" [as if God didn't exist] -- in view of convincing intellectually nonbelievers may be a noble cause, but it is condemned to failure.

Too much is expected then from the rational discourse, which cannot in itself supply such a force of conviction that would move the heart, influence the will and enable perseverance in moral truth. Whereas, an introduction into the spiritual life illuminates the mind, opening it to the mysterious perspective of encountering God and it strengthens the will enabling it to persevere in its attachment to the true good, without in any way, denying the value of the clarity of natural law reflection.

Conclusion

In response therefore to the question that was addressed to me, I conclude that as new moral challenges are facing the world and as new moral sensibilities are being noted and expressed, they require the intellectual support of ethicists, who will work out the clear metaphysical foundations of the new moral perceptions.

This endeavor in itself, however, while desirable, is insufficient. What is primarily needed is the proclamation of the new law of grace, exactly within the moral challenges and dilemmas. Reflection on moral responsibilities needs to be undertaken, "etsi Deus daretur," believing in the fullness of God's gift that includes not only the creation of the cosmos with its inherent recognizable order, but also the redemption given through Jesus Christ and the accompanying grace of the Holy Spirit.

It is in the light of this renewing gift of grace that not only the functioning of the intellect, but also the functioning of the will and the dynamism of the affectivity, as also the practical responses to concrete moral challenges need to be viewed. Not only "fides et ratio," a study of reason in the light of faith, but also "fides et liberum arbitrium" [free will], and "fides et passio" [passion] are needed.

* * *

[1] Ethics (New York, 1955), p. 143-144.
[2] Feliks Koneczny, "Prawa Dziejowe" [Laws of History], (London, 1982), p. 174-236.

[3] Motu Proprio Spes Aedificandi, 10: Insegnamenti di Giovanni Paolo II, XXII, 2 (1999), p. 513.
[4] Marguerite A. Peeters, "La nouvelle éthique mondiale: défis pour l'Église," (Institut pour une Dynamique de Dialogue Interculturel, 2006).

[5] Epikeia is the virtue of applying to law according to the true mind of the legislator in situations not specified by the letter of the law. Synesis is the virtue of good judgment about acts according to the common law. Gnome is the virtue of good judgment according to higher principles.
[6] St. Thomas Aquinas, Super II ad Cor., l. 3, c. 3: "Ille ergo, qui vitat mala, non quia mala, sed propter mandatum Domini, non est liber; sed qui vitat mala, quia mala, est liber."

[7] Jean Porter, "Natural and Divine Law. Reclaiming the Tradition for Christian Ethics," (Ottawa: Novalis; Grand Rapids, Cambridge: Eerdmans, 1995), p. 140-141.
[8] John Paul II, "Fides et Ratio," 56.

[9] St. Thomas Aquinas, Summa Theologiae, Ia, qu. 95, art. 4, ad 1: "Homo post peccatum ad plura indiget gratia quam ante peccatum, sed non magis."
[10] Servais Pinckaers, O.P., "Les sources de la morale chrétienne. Sa méthode, son contenu, son histoire," (Fribourg : Éditions Universitaires, Paris: Cerf, 1985), p. 171.

[Original text: English. Text adapted]

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