Email your librarian or administrator to recommend adding this journal to your organisation's collection. This data will be updated every 24 hours. Login Alert. Log in. Unfortunately you do not have access to this content, please use the Get access link below for information on how to access this content. Aa Aa. Check if you have access via personal or institutional login. He was not politic in his manner of expression, but substantively he said nothing that has not been said also by numerous Jewish thinkers, writing both critically and approvingly, about Jews and the abortion question.
In recent years, HLI has worked hard to mend fences with the Jewish community, but to no avail. He went much further than that, explicitly accusing HLI of bigotry and implicitly accusing it of anti-Semitism.
His action has disappointed and outraged many faithful Catholics and pro-life activists. It will, it seems almost certain, reinforce the stereotype of Jewish intolerance and hostility to the protection of the unborn. And it does nothing to remedy the stereotype of the faintheartedness of Christian leadership in the face of moral intimidation.
According to HLI leaders, the Archbishop did not even give them the courtesy of meeting with them before issuing his public condemnation, although they had repeatedly pleaded for such a meeting. Marx and his organization have no doubt made mistakes, but they have done nothing to warrant such shabby treatment from a prelate of their own church. Nor does this incident do anything to put Jewish-Catholic relations on a firmer foundation of honesty, trust, and mutual respect.
Two years ago, John Paul II became the first serving Pope to have published a mass-market book written while in office, Crossing the Threshold of Hope. Thus, the critique of the cult of Sade is not a brief for burning Sade but a reminder that truth in labeling is as serious an obligation for intellectuals as for manufacturers.
Consequently, we should label his writings carefully: potential poison, polluting to our moral and intellectual environment. If the analogy with manufacturers is taken seriously, there are numerous forbidden products, or products subject to careful prescription, as in your local pharmacy.
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Shattuck dances away from the C—word, but one may wonder whether a culture in which censorship is forbidden can publicly distinguish between good and evil. It could even end up with, for instance, a popular movie celebrating a pornographer as the champion of its virtuous devotion to freedom.
But perhaps I go too far. In response, the Reverend F. This charge of intolerance is the very hand of intolerance itself, stretched forth with unrelenting grasp. He is none the less our fellow-citizen and neighbor, possessing equal rights with ourselves and entitled to the same urbane and respectful treatment, whether he be a Christian or a Jew, a Turk or a Pagan—whether a Catholic, an Episcopalian, a Baptist, a Methodist, a Universalist, a Presbyterian, an Independent, or Unitarian, or Nothingarian.
And all disrespectful treatment arising from such a cause, whatever that treatment be, whether simply hard looks, or public or private slights, menaces, scoffs, ridicule, misrepresentation, impeachment of motives without cause, or whatever else that is discourteous, is the expression of a feeling which is diametrically opposed to true religious liberty, and is the offspring of a little, a very contracted mind.
Our friend Mark Noll gives the book high praise, and he is right once again.
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Parents who tell their children never to talk to strangers, he writes in the Prager Perspective , are projecting their own fears on to their children. If parents are calculating real risk, they should, more realistically, never let their children ride in a car. In fact, in terms of risk, we would do better to tell our children to avoid adult relatives and acquaintances, and talk only to strangers. Only one in three votes to save the stranger. I now realize there is a third reason—the fear of strangers that their parents have bequeathed to them. Linder, an insightful student of the role of the presidency in our national ethos.
Citing numerous statements by Clinton before and after he became President, Linder is struck by the way in which Clinton thinks of the presidency as a pastoral office not just for the nation but for the entire world. Of course, as Linder does not neglect to note, there is another side to Clinton that hardly fits the ministerial office.
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In his conclusion, Linder reminds us of G. Wade , was baptized and became a pro-life activist. Less publicized, although equally problematic to them, is Sandra Cano. Bolton , the companion decision to Roe handed down from on high the same day of infamy, January 22, Some idealism. Cano says she thought the papers she signed without reading them were to help her get a divorce. Her lawyer, Margie Pitts Hames, said nothing about abortion.
Margie knew I was stupid.
I was mentally unstable. Bolton had misrepresented her, but two drive—by shooting incidents at her home shortly thereafter persuaded her to say no more about the case. ARCIC will indeed continue its task but the homilies set out some of the new understanding.
Rancho Santa Fe and the Culture of Death, etc.
The Pope once more reminded Dr. Carey in turn reminded the Pope that the Reformation was not so much a tragedy as a rediscovery.
The evangelicals are in charge now. Steps should be taken immediately to stem the falling birthright. This is not only because a lower birthrate erodes the foundation of the social-welfare system and depresses economic activity, but also because it is not a sound society that discourages women from having children. In both countries, of course, abortion produces a difference of many millions between the number of children conceived and the number of children born. Frank Johnson of the London Spectator suggests another reading.
Disputes would soon arise as to who is to keep whom, and how we are kept.
Who is to decide those disputes? The Keeper Society would therefore be, for adults, a stiflingly paternalistic one at best. It would not just be a society which looks after the needy, or helps thee love thy neighbour. For adults to love one another is for them to treat one another as equals—free people who do not need to be kept. There is a difference between a kept woman and a loved woman or a kept man and a loved man.
Paternalism—in practice, the parenthood over us of officials nominally in the charge of politicians—was what Old Labour wanted. The relish with which New Labour hears sympathetic bishops quoting Genesis suggests that, at heart, it is what New Labour wants too, once it is elected. We must, he says, face the fact that Christendom is dead.
Helping keep it alive is something every Catholic can do. Every Catholic can dedicate himself to keeping burning the fire of the Catholic thing at the back of the cave. One way we could live as Catholics is by learning and speaking among ourselves the Catholic language, Latin. Potter does not claim it is a truth of magisterial doctrine that Jesus spoke Latin, but he thinks it almost certain. How else could he have conversed with the centurion who had the sick servant, or with Pontius Pilate.
Through a translator? We all have moments like that. Here, from the newsletter Insight , is the religious-affiliation lineup for the new Congress. Since the reunification of Germany in , it seems that East Germans are left with almost nothing in their identity kits.
According to a survey conducted by Der Spiegel magazine, half the adults in the western regions claim to be religious, compared to only one in five in the former East Germany. One may be permitted to wonder. An article in the influential Hastings Center Report asks whether it is time to abandon the brain-death criterion. The author, Robert D.
The argument is very technical and I will not even try to summarize it.