Posted on 08/6/2020 20:00 PM (CNA Daily News - US)
Washington, D.C. Newsroom, Aug 6, 2020 / 12:00 pm (CNA).- A new federal ethics advisory board for fetal tissue research has convened to consider future federally-funded research proposals that involve tissue from aborted babies.
The Human Fetal Tissue Research Ethics Advisory Board of the National Institutes of Health (NIH) met for the first time on July 31, to advise the Health Secretary on the ethics of research proposals involving fetal tissue of aborted babies.
The board was first announced in June of 2019, when the Trump administration decided to halt new research with aborted fetal tissue at NIH facilities, and limited funding of such research conducted outside the NIH.
For the research conducted outside the NIH, or “extramural” research, the administration announced that an ethics advisory board would be appointed to consider such funding and advise the secretary of Health and Human Services (HHS) on the proposals.
Some researchers have called for the administration to end its moratorium, saying that research with aborted fetal tissue could be vital to developing treatments and a cure for the new coronavirus (SARS-CoV-2).
In February, the HHS announced that it would begin accepting nominations to the board, and during that time period, some researchers at an NIH research laboratory told the Washington Post that the administration’s moratorium on fetal tissue research was hindering possible advances in research on treatments for the coronavirus.
Dr. David Prentice, now a member of the NIH Human Fetal Tissue Research Ethics Advisory Board, told CNA in March that the timing of the comments was peculiar as it could have been related to the consideration of appointments to the board.
Several leading coronavirus vaccine candidates are using cell lines from aborted babies, including some funded by the U.S.; other candidates have been determined to be “ethically uncontroversial” by the pro-life Charlotte Lozier Institute.
One candidate in particular—being developed by Moderna and the National Institute of Allergy and Infectious Diseases—is not using fetal cell lines directly in production, but is based on research that involved aborted fetal cell lines. As Moderna was not involved in that research, CLI said that the vaccine candidate is “ethically uncontroversial.”
The NIH ethics board members are appointed for a duration that lasts as long as the board is convened; the board’s charter says that “[t]he estimated annual person-years of staff support required is 0.7.” Appointments to the board are made by the HHS secretary.
Heading the advisory board is Paige Cunningham, interim president of Taylor University, an evangelical Christian university in Indiana.
Several Catholic bioethicists are on the board, including Fr. Tadeusz Pacholczyk, director of education at the National Catholic Bioethics Center. The co-chair of the Catholic Medical Association (CMA) ethics committee, Greg Burke, is a member, along with CMA member Dr. Ashley Fernandes of the Ohio State University medical school.
The pro-life Charlotte Lozier Institute (CLI) is also represented on the board, with CLI vice president Dr. David Prentice and associate scholars Ingrid Skop and Maureen Condic as members.
Some board members, such as Dr. Lawrence Goldstein of the University of California San Diego, support fetal tissue research; he called cell lines from fetal tissue “critical in vaccine development,” along with stem cell research and the use of “humanized mice” to develop “immune cell-forming tissues.”
Two members testified in 2016 before the House select investigative panel of the Energy and Commerce Committee, in a hearing on “bioethics and fetal tissue.”
Cunningham said at the hearing that “[t]he fetus is a human subject entitled to the protections that both traditional and modern codes of medical ethics provide to human subjects.”
Kevin Donovan, MD, director of the Pellegrino Center for Clinical Bioethics at Georgetown University Medical Center, also testified, noting the current “moral ambiguity” in the nation’s discourse on abortion.
“We have decided that we can legally abort the same fetus that might otherwise be a candidate for fetal surgery, even using the same indications as justification for acts that are diametrically opposed,” he said. “We call it the fetus if it is to be aborted and its tissues and organs transferred to a scientific lab. We call it a baby, even at the same stage of gestation, when someone plans to keep it and bring it into their home.”
“If we cannot act with moral certainty regarding the appropriate respect and dignity of the fetus, we cannot morally justify its destruction,” he said.
During the public portion of the July 31 meeting, board members were introduced and then heard from several researchers who were either in support of or in opposition to research using fetal tissue from elective abortions.
The 2008 Vatican document Dignitatis Personae addressed the topic of aborted fetal tissue research, saying that “there is a duty to refuse to use such ‘biological material’ even when there is no close connection between the researcher and the actions of those who performed the artificial fertilization or the abortion, or when there was no prior agreement with the centers in which the artificial fertilization took place.”
“This duty springs from the necessity to remove oneself, within the area of one’s own research, from a gravely unjust legal situation and to affirm with clarity the value of human life,” the Congregation for the Doctrine of the Faith document stated.
Posted on 08/6/2020 17:00 PM (CNA Daily News - US)
Washington, D.C. Newsroom, Aug 6, 2020 / 09:00 am (CNA).- A Catholic congressman is asking the U.S. Attorney General to respond to a spate of acts of vandalism against churches around the country.
In a letter to Attorney General William Barr on Wednesday, Rep. Chuck Fleischmann (R-Tenn.) urged the Justice Department “to protect religious freedom and combat religious discrimination in the United States.”
Fleischmann cited “nearly a dozen” acts of vandalism at Catholic churches in the U.S. as the impetus for his letter.
“There is something to be said about how the rise in vandalism happening in places of worship could correspond with a rise of hostility towards religion,” the congressman told CNA in a statement on Wednesday. “We must be vocal in condemning any act of vandalism to any house of worship, for any religion.”
“These are sacred places, which is why I asked the DOJ to continue to protect religious freedom and combat these instances of religious discrimination,” the congressman said.
“Since June, there have been nearly a dozen reported attacks on Catholic churches around the nation. These disturbing attacks range from arson to the beheading of a statue of the Virgin Mary,” said Fleischman in his letter.
“I find these attacks to be a disturbing trend, happening in multiple areas across the nation, including within my own congressional district.”
“In times of uncertainty we naturally turn to religion for comfort and peace,” the congressman wrote, “something many Americans are seeking as we combat COVID-19, but these attacks add another level of distress for many across our nation.
Quoting a speech by Barr at the University of Notre Dame last year, Fleischmann agreed with the attorney general that “We must be vigilant to resist efforts by the forces of secularization to drive religious viewpoints from the public square and to impinge upon the free exercise of our faith.”
There has been a series of attacks on Catholic churches and statues this summer.
Most recently, local police have been investigating two fires at Sacred Heart Church in Weymouth, Massachusetts that occurred over the weekend, as arson. In July, Queen of Peace church in Ocala, Florida was set on fire and a man has been charged with arson. In Los Angeles, Mission San Gabriel Arcángel church suffered a fire in the predawn hours of July 11.
Other Catholic statues and memorials have been vandalized, including a monument to unborn children at Our Lady of the Assumption Church in Bloomingburg, New York, a crucifix at St. Bernadette Parish in Rockford, Illinois, a statue of Christ at a Montana ski resort, and a statue of Mary in Gary, Indiana.
Demonstrators also pulled a statue of St. Junipero Serra in Sacramento, California, and beat it with sledgehammers on July 3; in San Francisco, protesters pulled down another statue of St. Junipero Serra.
As state and local governments have imposed various restrictions on businesses, assemblies, and churches during the pandemic, officials at the Justice Department have repeatedly stated that churches and religious gatherings cannot be singled out for greater restrictions than those imposed on similar institutions.
Attorney General Barr, in an April 14 statement, said that the constitution allows for a temporary suspension of freedoms during an extraordinary circumstance when the public safety requires it, but that freedom of religion cannot be treated more severely than other freedoms of assembly.
In cases “when the community as a whole faces an impending harm of this magnitude, and where the measures are tailored to meeting the imminent danger, the constitution does allow some temporary restriction on our liberties that would not be tolerated in normal circumstances,” Barr said.
He added that “government may not impose special restrictions on religious activity that do not also apply to similar nonreligious activity. For example, if a government allows movie theaters, restaurants, concert halls, and other comparable places of assembly to remain open and unrestricted, it may not order houses of worship to close, limit their congregation size, or otherwise impede religious gatherings.”
Later in the summer, when New York City allowed mass protests against racism in spite of its restrictions on the size of outdoor gatherings, Justice Department officials wrote Mayor Bill de Blasio reminding him that he could not enforce a double standard for churches and protests.
Fleischmann, in his August 5 letter to Barr, said that religion is a source of “comfort and peace” during troubled times, “but these attacks add another level of distress for many across our nation.”
Posted on 08/6/2020 16:00 PM (CNA Daily News - US)
Washington, D.C. Newsroom, Aug 6, 2020 / 08:00 am (CNA).- In 1903, Pope St. Pius X wrote that it was the liturgy where the laity acquire the Christian spirit “from its foremost and indispensable font, which is the active participation in the most holy mysteries and in the public and solemn prayer of the Church.”
But what does that mean? How can a layperson “participate” in Mass? Must a person have some sort of role in the liturgy, such as that of a Eucharistic minister, choir singer, or altar server, to “actively participate” in Mass?
With the public celebration of Mass still limited in many parts of the country, and with widespread dispensations from the requirement to physically attend Mass still in place across dioceses, many Catholic have been watching a livestream or recording of Mass. But what does it mean to participate in the liturgy?
CNA talked to two experts about what “active participation” means, and how it is still possible to be a participant in Mass during a pandemic.
According to Fr. Thomas Petri, dean and acting president of the Pontifical Faculty of the Immaculate Conception at the Dominican House of Studies in Washington, DC, a layperson still participates in Mass even if they are not lectoring, altar serving, or distributing Holy Communion.
“In short, Pope St. Pius X thought active participation was the assimilation of the divine mysteries, particularly the Blessed Sacrament itself, so that the faithful could be more and more configured to Jesus Christ in their lives outside of Mass,” Petri told CNA.
Pius’ ideas were expanded upon and developed during the Second Vatican Council, Petri explained. Sacrosanctum Concilium, the council’s constitution on the sacred liturgy, “emphasized that participation should increase the vigor of the Christian life, and was more than just either external or internal participation,” he said.
“Participation must be both because we are both body and soul,” Petri said. The constitution gave examples of participation, including songs, responses, gestures, and, interestingly enough, “sacred silence.”
“The Mass is meant to cultivate silence during the celebration so that the very mysteries we celebrate can be pondered and prayed,” said Petri.
Petri told CNA that participation, while being manifested in the exterior sense, should “flow from an interior disposition to be attentive to the sacred mysteries that are celebrated and to receive the graces that God wills to impart.”
Fr. James Bradley, assistant professor of canon law at The Catholic University of America, told CNA that by virtue of baptism, participation in Mass is “the first place objective” for Catholics.
“It is rooted in our baptism and in our continued life in Christ. Of course when we separate ourselves from Christ and the Church through serious sin, it is by means of sacramental Confession that we resume that participation,” said Bradley.
Bradley told CNA that “an authentic understanding of this concept of active participation” is something not explained well enough to Catholics, and it is neither just external acts nor “something so spiritual that our presence at Mass becomes unimportant.”
“In the first place we should reclaim that essential link between baptismal identity and participation in the liturgy,” said Bradley.
But people cannot always receive the Eucharist, either because Mass is unavailable, or they have not had access to Confession. What must they do then?
“We first of all participate in the liturgy by our attendance at the Mass. This is why the Sunday obligation is about attendance, not about receiving Holy Communion,” said Bradley. However, he noted the reception of Communion is “essential” for a person’s spiritual life. He encouraged those who cannot receive to make an Act of Spiritual Communion, but to strive for actual reception if at all possible.
Many parishes have taken the step of offering live-streams or recordings of Masses for people while the Sunday obligation to attend has been dispensed. Both Bradley and Petri agreed that while the live-streams are good, in that they maintain a connection between a parishioner and their parish and encourage prayers, they cannot be viewed as a substitute for regular Mass attendance in non-pandemic times.
Live-streaming “is not a waste of time--it can offer a chance to unite ourselves in some way to the action going on--but it is not the same as attending Mass and can never replace it,” Bradley told CNA.
Petri concurred, saying that there is “no substitute for attending and participating in Mass physically,” and that sacramental graces can only be conferred in person.
“While graces are certainly to be had by quieting oneself to watch Mass online, they are not, properly speaking, the sacramental graces that one receives by participating in Mass in person,” said Petri. He suggested that as an alternative to watching a live-stream of Mass--which is not required, as there is no obligation to do so--those who are unable to attend Mass in person should “treat Sundays differently” than the other days, read scripture, and meditate on the day’s Mass readings.
“I suspect families with children would have an easier time with a Sunday routine like this rather than insisting that children passively watch Mass on the television,” he said.
And what about those of who get distracted during Mass, either by daydreaming or because they are watching children? Does it “count” as participation even when other things are happening?
Fr. Petri says yes, but with a caveat.
“Distractions during Mass, or during any prayer, are as old as original sin itself,” he said. Remaining focused is “a battle that I’m afraid we will all be fighting until that day, when, God-willing, we see Him face-to-face.”
Petri differentiated between “willful distraction,” which would be letting one’s mind wander, and distractions that come from other sources, such as children.
“If I’m willfully distracting myself, then I don’t think I can claim I’m participating interiorly as I should, even if exteriorly I’m going through the motions,” he said. “Of course, the Lord meets us where we are and so there’s still graces to be gained by even this minimal participation in the liturgy--but we know we should try to do better.”
As for those who may be distracted at Mass by say, a toddler or other child, Petri says that these occurrences are part of what comes with having a family.
“It seems the vocation of parenthood means that a person will necessarily be giving less attention and participation to the holy mysteries at liturgy for a significant amount of time in their lives,” he said. “But they, too, are receiving graces not only because of the participation they can muster, but because of the sacrifice they make in acclimating their children to the worship of God.”
Posted on 08/6/2020 14:00 PM (CNA Daily News - US)
Denver Newsroom, Aug 6, 2020 / 06:00 am (CNA).- Professor Angela Alaimo O’Donnell has studied Flannery O’Connor, an American Catholic author from the South, rather extensively. She wrote a book on O’Connor’s treatment of racial issues specifically, entitled “Radical Ambivalence: Race in Flannery O’Connor.”
So when the Fordham professor heard that Flannery O’Connor’s name would be removed from a residence hall at Loyola University Maryland, due to concerns over apparently racist remarks in some of her personal correspondence, O’Donnell decided to act by petitioning the university to reconsider. Her petition has been signed by more than 200 people, including O’Connor scholars, theologians, and writers of color.
So far, O’Donnell has not received a response.
“I was hoping to get a note from Father Linnane (president of Loyola University) just acknowledging the letter, but I haven't heard anything from him. He probably is besieged by a lot of letters. I'm hoping that he will eventually respond, but so far I haven't heard anything,” O’Donnell told CNA.
“I thought it was a great teachable moment for Loyola to have an opportunity to talk with students and take their time. I really don't understand the rush,” she said. O’Donnell’s advocacy for O’Connor is not so much about a building, she said, and it’s not to deny O’Connor’s racist comments.
Rather, it’s about the swift erasure - the canceling, if you will - of O’Connor without the campus community considering a fuller picture of her person and what her work has to say to the current generation.
“I know Father Linnane says people can still teach Flannery O'Connor, that she's not being removed from campus,” O’Donnell said. “But I don't think Father Linnane realizes that, effectively, she's not going to be on campus anymore, unless the faculty member (teaching her works) is tenured and also is very brave, and wants to have these conversations about race.”
O'Connor was a short story writer, novelist, and essayist as well as a devout Catholic who attended daily Mass. She lived most of her life in Georgia and became renowned for her biting Southern Gothic style of fiction. She died of lupus in 1964, at the age of 39.
Attention was drawn to apparent racism in O’Connor’s personal writings by “How Racist Was Flannery O’Connor?”, a piece that appeared in the New Yorker in June. There, Paul Elie wrote that “letters and postcards she sent home from the North in 1943 were made available to scholars only in 2014, and they show O’Connor as a bigoted young woman.” Some of the passages quoted by Elie had been published for the first time in O’Donnell’s book.
O’Donnell said professors should not ignore O’Connors comments about race in her correspondence. Rather, she said, they should be seen as just one piece of the full picture of who Flannery O’Connor was, and be compared to the way she treats racism in her works of fiction.
“It's got to be a conversation about race. I welcome that,” O’Donnell said, adding that the purpose of her book in the first place was to genuinely pose the question of how Flannery can still be taught in classrooms given some of her problematic racist comments in her personal letters.
“How do you teach Flannery O'Connor in the classroom? What can you do? Because I think it's worth us considering it from the angle of pedagogy and culture, how you encounter every writer. Every writer needs to be reevaluated with each new generation, and then we decide what it is that he or she has to offer, and whether or not it's helpful. And so this is a really good moment to reevaluate O'Connor in a thoughtful way,” she said, “and not the way that Elie does, and not the way that Loyola has done.”
In many ways, O’Donnell noted, O’Connor is the perfect author for this moment in history especially because of how she treats racism in her work, which faces its ugliness head-on and views it as a sin.
“Her stories are powerful, iconic stories, and very realistic gritty depictions of what it was like to be alive in a culture, the very, very racist culture of the American south during the Civil Rights Movement, during a time of enormous change,” O’Donnell said.
And O’Connor’s favorite description of her job as a fiction writer was to live “hotly in pursuit of the real," O’Donnell said, so her stories “do not look away from very difficult and challenging situations.”
In her stories, O’Connor portrays “a complex sort of dance that black Americans and white Americans had to negotiate in order to live together in a segregated culture. And it always reflects badly on white people, because they were - most white people are - ignorant of their racism. And the few who do know it oftentimes are proud of it and think it's a badge of honor. And she just mercilessly exposes those people,” O’Donnell said.
O’Donnell said there are “all sorts of ways” in which Americans today experience the same or similar kinds of racism, whether personally or systemically. “And the fact that we have this writer who exposes it so knowingly, and exposes it to censure, it's a powerful way of seeing how far we have not come,” she said.
As a devout Catholic, O’Connor also “thought about this in theological terms. She thought that racism was a sin. A sin against God, a sin against human beings, a sin against grace. And so in a number of her stories the people who are the most egregious racists really get their comeuppance in the course of the story,” she added.
Alice Walker, an African American writer and feminist who grew up in the same area of Georgia as the O’Connors, was one of the signatories of the petition sent to Loyola University Maryland. The letter opens with a statement from Walker, who said: “We must honor Flannery for growing. Hide nothing of what she was, and use that to teach.”
Walker herself is an admirer of O’Connor’s work. In an essay that appeared in the Dec. 1994/Jan. 1995 edition of Sojourners magazine, Walker wrote that it was O’Connor’s biting portrayal of Southern white people that initially captured her attention.
“It was for her description of Southern white women that I appreciated her work at first, because when she set her pen to them not a whiff of magnolia hovered in the air (and the tree itself might never have been planted), and yes, I could say, yes, these white folks without the magnolia (who are indifferent to the tree's existence), and these black folks without melons and superior racial patience, these are like Southerners that I know,” Walker wrote.
O’Donnell added that Walker has also, in her past critiques of O’Connor, “really admired the fact that O'Connor did not pretend to be able to get inside the minds of her black characters.”
O’Connor admitted at one point that she did not write from the perspective of African Americans because she did not understand them.
“And so Walker saw this as a kind of a respectful distance that O'Connor kept, allowing black characters to have their own privacy, so she never pretends to know what they're thinking.”
“I think what Walker valued was that she could see in O'Connor, this development, this struggle, and was wrestling with the problem of race. And...it's foolish and shortsighted not to honor that and acknowledge that as being human.”
Something else that people today can learn from O’Connor is how to face and challenge the racism that exists even within themselves, O’Donnell said.
“All of us who are born and raised in this white privileged culture, we imbibe this from the time that we're born into the world, and it's impossible for us to escape it. It's just impossible,” she said.
“The best that we can do is be knowledgeable about the fact, be knowledgeable of our blindnesses, and try to work against them and do what we call now anti-racist work. And one of the forms that anti-racist work took for O'Connor was: ‘Okay, I know I have this problem. I know all the people I live with and love have this problem, including my mother and including my aunt and my friends. And so I’m going to write stories that expose this problem.’”
For those who want to read some of O’Connor’s most poignant fiction that treats racism, O’Donnell recommended four stories. The first, “Revelation,” was one of O’Connor’s “last stories and one of her most powerful stories. It is a portrait of a racist who has a wake-up call and understands very clearly what she's guilty of by the end of the story. And in some ways that person, that main character, is a portrait of O'Connor.”
Another story by O’Connor about race that O’Donnell recommended is “Everything That Rises Must Converge,” in which one of the characters seeks to atone for the racism of his mother, and must confront his own hypocrisy.
Another story, “The Geranium,” is one of the first that O’Connor ever published.
“It's about an old white man who goes to live in New York with his daughter, and is horrified when he moves next door to black people. And he has a wake-up call,” O’Donnell said.
“And the last story that Flannery worked on on her death bed was a rewriting of that same story, it's called 'Judgment Day.' So, O'Connor's work - she only wrote 31 stories- is book-ended by these two stories and that story she rewrote four times in the course of her life.”
“And with each new version, her depiction of the relationship between the races gets more and more complex as she goes along. That is a sign of somebody who, throughout the course of her professional life as a writer, is growing and changing and developing,” O’Donnell said.
“She’s at war with herself in many ways and trying to figure out what she thinks. But the victory is you can see in the stories where she's going and what she thinks,” she added.
O’Donnell said that going forward, she hopes that Flannery O’Connor gets a fairer and more honest consideration than a cursory glance at some of her racist remarks in her personal letters.
At Loyola University Maryland, Flannery O’Connor’s name could be used on a more appropriate building, such as a literary arts building or theater, she noted.
“I would really just encourage people to read the stories and decide for themselves what O'Connor is doing,” O’Donnell said. “And also to understand that the things that she says in her letters are problematic. Absolutely, no question about it. Nobody is going to side step that.”
“But we don't remember Flannery O'Connor for her letters. We remember her for her stories. That's where we go when we have to decide whether that work is worth it. It's a decision we have to make.”
Posted on 08/6/2020 11:04 AM (CNA Daily News - US)
Denver Newsroom, Aug 6, 2020 / 03:04 am (CNA).- The Diocese of Providence, Rhode Island, is welcoming eight new seminarians this year - the highest number of incoming seminarians in nearly four decades.
“Some great news to share: The Providence Diocese is welcoming 8 *new seminarians* this year, the most new seminarians in almost 40 years,” said Bishop Thomas Tobin of Providence, RI on Twitter last week.
“Pray for our seminarians, including the new students. God said, ‘I will give you shepherds,’ and indeed He is!” the bishop added.
Father Brian Morris, vocations director for Our Lady of Providence Seminary in the diocese, attributed the recent increase in seminarians to the community’s dedicated prayer efforts. He told CNA the seminary has held adoration every Thursday for an increase in vocations, and parishes have hosted similar efforts.
“It’s the result of a lot of prayer. People throughout our diocese have been praying diligently for more vocations, more young men who consider the call to the priesthood,” he said.
“Why God chose this year? I don't know, that's up to him, but I think some of it is to deal us some good news. [We are] in a time right now [of] negativity and so much going on. This is wonderful news for our diocese, and I think God is showing us a little light in the dark.”
Like many areas in the U.S., the Diocese of Providence has faced a clergy shortage as older priests retire, including some who had been responsible for multiple parishes. These parishes are often then faced with practical challenges, such as limited sacramental ministry.
In addition, some parishes have closed in recent years as church attendance drops.
Father Chris Murphy, the rector of the seminary, told CNA that the increase in seminarians is encouraging. However, he stressed that quantity alone is not the goal.
“We want to pray for good priests, not just many priests … The Church is not desperate for many priests. The Church is desperate for good and Holy priests,” he said.
“We have to remember to trust in the Lord that he's going to provide the shepherds for the Church that the Church needs at the current time.”
The diocese has also taken serious steps to enhance its vocation efforts, Murphy said. Events such as Hiking with the Saints offer opportunities to interact with priests. Additionally, the diocese reintroduced Quo Vadis retreats - which allow high school boys to deepen their faith and learn more about vocations - after a several year hiatus.
While these events and retreats are helpful, Murphy said, the greatest fruits have been borne from building personal relationships with young men over the years. These relationships have included one-on-one meetings or phone conversations while the men are away at college.
“I would say even more important than [events] is the example of the witness of the priests in these men's lives - their pastors, their chaplains, their theology teachers at the high schools for the Catholic high school students,” he said.
The priest said that he tries to provide opportunities for fraternity, but added, “truth be told, I think that a lot of the work is done at the local level through the parishes.”
Father Morris said the increase in seminarians is a sign of hope for the local Church and community.
“I just think it's a wonderful, hopeful image to see these young men, who come from very diverse backgrounds and [have] different personalities, to show that there is not like a cookie-cutter image of a priest, to show that young men are still looking at something greater than what the world is offering them,” he said.
“It’s encouraging people that it's okay to give your life to Christ, to give your life to God and not be afraid of what you're missing out in this world because there's something greater.”