When Pope Benedict XVI
said last week that using condoms could be justified in some cases,
like preventing AIDS, his remarks caused an uproar because some thought
they signaled a turnabout in longstanding church doctrine against
artificial birth control.
But in an institution as old and windy as the church, what seems like a
significant shift can also simply be reaching back to another long-held
tradition.
By allowing for exceptions for condom use, for example, the
pope was not, as many of his unsettled allies on the Catholic right
feared, capitulating to the very moral relativism that he himself has
long decried.
Instead, he was only espousing a tradition of Catholic
moral reasoning based on ethical categories like the lesser evil and the
principle of the double-effect, which says that you can undertake a
“good” act even if it has a secondary “evil” but unintended effect.
Such formulations are associated with casuistry, or “case-based” moral
thinking that Catholic philosophers elaborated in the 17th century to
help believers make the best decision when faced with vexing options.
This kind of thinking was often linked to highly educated priests of the
influential Jesuit order and helped coin “Jesuitical” as a pejorative
term for a brainy ethics that critics saw as a way to find loopholes to
justify immoral actions.
That dislike remains strong among many Catholic conservatives, and may
be sharper than ever because they fear that in a secularized, modern
world, granting even a single concession to a church rule will lead to
the dreaded “slippery slope.”
Hence the unusual dissent to Benedict’s comments, which were prompted by
a question from Peter Seewald, a German journalist, in a new
book-length interview, “Light of the World.”
He asked the pope about a
controversy that arose last year during a trip to Africa when Benedict
said the scourge of AIDS on the continent could not be resolved by
condoms.
“On the contrary, they increase the problem,” the pope said
then.
Critics responded loudly.
The pope, they said, was placing the church’s
teaching against contraception over the lives of Africans, especially
sex workers and spouses of the infected.
Speaking to Mr. Seewald, Benedict said the news media had misconstrued
his remarks. Condoms are not the sole answer to the AIDS epidemic, he
said, but, “There may be a basis in the case of some individuals, as
perhaps when a male prostitute uses a condom, where this can be a first
step in the direction of a moralization, a first assumption of
responsibility, on the way toward recovering an awareness that not
everything is allowed and that one cannot do whatever one wants.”
Later, a Vatican
spokesman said the pope’s words were meant to apply broadly — beyond
gay sex workers.
“This is if you’re a man, a woman or a transsexual,”
the spokesman, Father Federico Lombardi, said.
“The point is it’s a
first step of taking responsibility, of avoiding passing a grave risk
onto another.”
And Vatican officials said that the pope was indeed invoking the
principle of the “lesser evil,” though he did not use that exact phrase.
Conservative critics were dismayed.
“I’m sorry. I love the Holy Father
very much; he is a deeply holy man and has done a great deal for the
church,” Father Tim Finigan, a British priest, wrote on his blog.
“On this particular issue, I disagree with him.”
Another conservative
Catholic blogger posted the title of the new book above a picture of
Pandora opening a box and releasing all the world’s evils.
A chief reason for the conservative distress — and the extended media
coverage of the pope’s comments — is that Benedict himself, when he was
Cardinal Joseph Ratzinger and the longtime guardian of doctrine for the
Vatican, had fought hard against any invoking of casuistical reasoning
in dealing with the AIDS epidemic.
For instance, Cardinal Ratzinger strongly disapproved of a 2000 article
published in America magazine, a Jesuit weekly, that argued that there
was a “moral consensus” among Catholic theologians that condoms could be
used to fight the spread of H.I.V.
When Cardinal Ratzinger was elected pope in April 2005, the editor of
America, Father Thomas Reese, was forced to resign in part for
publishing that piece.
And just last year the Vatican acknowledged it
had shelved a formal study on the morality of condom use to fight AIDS
out of concern that issuing a pronouncement would cause more confusion
than clarity.
The campaign against condoms by Cardinal Ratzinger and other
conservatives gave the impression that the Vatican had barred condoms
even for the prevention of AIDS — it never has — and that Rome formally
disapproved of casuistry and related types of moral reasoning.
“The pope’s new statement blasts that idea out of the water,” as Father
Reese wrote last week in The Washington Post.
Indeed, Benedict has
clearly changed course, if not church teaching.
Father Martin
Rhonheimer, a priest of the conservative Opus Dei order who raised some
official hackles by writing in 2004 that church teaching allows that
condoms could be used to prevent H.I.V. transmission, suggested that the
pope’s trip to Africa last year, when the condom controversy erupted,
may have been a conversion experience.
Vatican officials said the pope simply wanted to “kick-start a debate” on the topic.
“This pope gave this interview,” Monsignor Jacques Suaudeau, an expert
on the Vatican’s bioethics advisory board, told The Associated Press.
“He was not foolish. It was intentional. He thought that this was a way
of bringing up many questions. Why? Because it’s true that the church
sometimes has not been too clear.”
Whether there will be greater clarity now, or more confusion, may depend on what the pope says next, if anything.
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