Catholic

Books

Faith meets science

• Scientist Katharine Hayhoe and her spouse, evangelical pastor and writer Andrew Farley, gently and wisely respond to the concerns of those who deny the reality of climate change in A Climate for Change: Global Warming Facts for Faith-Based Decisions (FaithWords). An accessible exploration of the science behind climate change and the faith-based reasons why Christians can and must act.
   
• Ben Lowe, of Young Evangelicals for Climate Action, describes the rise of climate leadership on Christian college campuses in Green Revolution: Coming Together to Care for Creation (IVP Books).
   
• In Global Warming and the Risen LORD: Christian Discipleship and Climate Change (Evangelical Environmental Network), Jim Ball offers biblical and spiritual resources needed to meet the challenge.
   
• No Oil in the Lamp: Fuel, Faith and the Energy Crisis (DLT Books), by Andy Mellen and Neil Hollow, is part science manual, part Bible study and points toward a Christian theology for resource depletion and "peak oil." The unexpected foreword by the CEO of a top U.K. energy company adds depth.
   
• God, Creation, and Climate Change: A Catholic Response to the Environmental Crisis (Orbis Books), edited by Richard W. Miller, collects original essays by leading Catholic theologians and ethicists to give theological and biblical perspectives on our environmental crisis.
   
• Green Discipleship: Catholic Theological Ethics and the Environment (Anselm Academic), edited by Tobias Winright, is a compendium drawing on scholars from the fields of ecology, biology, history, and sociology, and includes study group aids. It also has the text of "If You Want to Cultivate Peace, Protect Creation," a January 2010 speech by Pope Benedict XVI, which can also be found at www.vatican.va.
   
• Sacred Acts: How Churches are Working to Protect Earth's Climate (New Society), by Mallory McDuff, looks at local churches' best practices to reverse climate change.

In Catholic theology, as in the popular imagination, the closed-door conclave to elect a new pope is supposed to be guided by the Holy Spirit.

There’s no horse-trading or lobbying, no insider deal-making or outside influences allowed. Just red-robed cardinals solemnly entering the Sistine Chapel, accompanied only by prayers and their consciences, sitting beneath Michelangelo’s fresco of the Last Judgment and discerning God’s will on who should be the next successor to St. Peter.

At least that’s the theory. The last millennium has shown that papal elections can be fraught with politics or worse, and can take months or even years of wrangling to reach a resolution.

Days after pulling out of the conclave to elect the next pope and vowing to fight the charges against him, disgraced Scottish Cardinal Keith O’Brien admitted Sunday to inappropriate “sexual conduct.”

O’Brien, who until a week ago was the highest-ranking Roman Catholic cleric in England and Scotland, had served as archbishop of St. Andrews and Edinburgh for the last seven years and was made a cardinal in 2003.

You won’t find many Catholic churches named after Pope Benedict IX.

Benedict IX squandered the papacy’s moral and financial riches in bordellos and banquet halls. His violence and debauchery “shocked even the Romans,” said philosopher Bertrand Russell, which is kind of like being busted for lewdness in Las Vegas. He was a puppet pope, installed by his powerful family at a time when rival clans ruled Rome. The young man seemed uninterested in religious life, rushing through ordination only after his election to the Throne of St. Peter in 1032.

St. Peter Damian called Benedict IX a "demon from hell in the disguise of a priest." The Catholic Encyclopedia labels him a “disgrace to the chair of St. Peter.” He was the first Pope Benedict to resign, selling the papacy for gold in order to marry. He later tried to reclaim the holy office and served three stints as pope between 1032 and 1048.

Nearly a millennium later, the pious and bookish Pope Benedict XVI seems completely contrary to his notorious namesake. Even if his papacy has stumbled at times, by all accounts the current Benedict has led a chaste life devoted to serving his church.

The White House’s novel online system for allowing citizens to petition the administration on any number of causes has led to various unintended consequences: petitions to secede from the U.S. following President Obama’s re-election; a petition for Vice President Joe Biden to star in a reality show; and a petition for the government to disclose its secret archives on extraterrestrials.

Now there is a petition to designate the Roman Catholic Church as a hate group for its opposition to gay rights, and it may wind up generating almost as many press releases as signatures.

The “We the People” petition was filed on Christmas Day and was prompted by Pope Benedict XVI’s Dec. 21 year-end address to Vatican administrators in which he denounced gay marriage as a threat to Western civilization.

RICHARD VIGUERIE is as responsible as anyone for the success of the conservative movement in this country. A pioneer in political direct mail, Viguerie has been involved from the radical edges of the Right in every Republican campaign from Goldwater to Romney; he's been called the "funding father of the conservative movement." He helped start hundreds of entities from Conservative Digest to Gun Owners of America, from the National Conservative Political Action Committee to the Moral Majority—spanning the political spectrum from Right to Far Right. Just before the 2012 election, he launched MyOwnSuperPAC because of "frustration at how weak and ineffective the Romney campaign's ads have been with its soft approach to Barack Obama—hardly ever mentioning Obama's radical, neo-Marxist vision for America's future," and insisting that "Obama is NOT failing. He's succeeding at doing exactly what he set out to do—and that's destroy capitalism and destroy the America you and I grew up in." So no one is going to mistake Viguerie for a squishy liberal.

And yet Viguerie's Catholic faith has led him to a surprising position on the issues of capital punishment and prison reform. The conservative icon talked with Sojourners editor-in-chief Jim Wallis in September about why he thinks an unexpected Left-Right alliance might turn the tide against the death penalty.

Jim Wallis: As you and I both know, we're often stuck in political straitjackets. There are issues that we could work together on, particularly as people of faith, that would help politicians do better than they sometimes do. I'd like to start with this: You've said that, as a Catholic, you're against the death penalty. Why is your faith as a Catholic central to this, and how has that turned you against the death penalty?

Richard Viguerie: My own road to Damascus on this issue came many years ago. When I was a young Republican in Houston in the late '50s and early '60s, I was a very hard-core, law-and-order type: "lock 'em up, throw the key under the jail so they never get out." In those days, law enforcement agencies were kind of immune from criticism. Over a period of time, I and many other conservatives have been disabused of the fact that people in law enforcement are above any mistakes or abuse of power.

A long-running struggle between Catholic authorities and the Rev. Roy Bourgeois over his support for ordaining women has ended with Bourgeois’ dismissal from the priesthood and his religious order, the Maryknoll Fathers and Brothers.

A statement from Maryknoll on Monday confirmed that the Vatican’s office for orthodoxy, the Congregation for the Doctrine of the Faith, laicized Bourgeois last month.

The move stems from Bourgeois’ participation in an August 2008 ordination rite in Lexington, Ky., for Janice Sevre-Duszynska. The ceremony was not recognized by the Vatican and took place under the auspices of a group called Roman Catholic Womanpriests, which rejects the church teaching on the all-male priesthood.

I’m known for holding an alternative view on salvation than many Christians – even Disciples — maintain, in that I do not adhere to the doctrine that Jesus died for our sins. I know there are lots of scriptures to back this position, and one can also use scripture to justify other explanations for Jesus’ death. As many of us have seen, the Bible can be, and has been, used to justify nearly any position we care to use it to support. As for me, I’ve done years of searching, praying, discussing, and reading, and my conclusion is that it is the love of God as manifest by Jesus that is redemptive, and not Jesus’ blood.

I know some folks will likely stop here, discrediting anything else I have to say because of this perspective, which is unfortunate, but which I also understand. But a family member recently asked me about my take on communion if, in fact, I don’t ascribe to the idea that Jesus was saying “this is my body broken and my blood poured out for the remission of your sins.”

Catholicism’s social justice teachings have often been called the church’s “best-kept secret,” and after the Oct. 11 vice-presidential debate between Joe Biden and Paul Ryan – the first such showdown between the first two Catholics to oppose each other on a national ticket – that may still be the case.

While moderator Martha Raddatz earned kudos for her performance, her only question about the candidates’ shared Catholic faith came near the end of the 90-minute debate, and she framed it solely as a question of how their faith affects their policies on abortion rights.

That was seen as a victory for Catholic conservatives and Republicans who want to reinforce the image of the church as a “single-issue” religion – that issue being abortion – and a setback for liberal Democrats and others who have struggled to highlight the church’s teachings on the common good as central to Catholicism’s witness in the public square.

“What a lost opportunity!” wrote Michael O’Loughlin at the blog of America magazine, a national Jesuit weekly. “If the moderator planned to discuss faith, and I’m glad she did, why limit the discussion to one issue, however important, when the full spectrum of Catholic social teaching is ripe for an expansive and thought provoking conversation?”