Five Catholics on the Supreme Court are undermining not only basic elements of American democracy but also the essential spirit of Catholicism’s great 20th-century renewal, James Carroll writes.
. Paul’s dictum signalled what was to come when, in 1968, he defied a consensus that was emerging among Catholics—even among the bishops—to accept birth control, and formally condemned it in his encyclical “Humanae Vitae” . As if foreseeing that clash, during the council’s deliberations, one of its most powerful leaders, Cardinal Leo Joseph Suenens, of Belgium, protested the Pope’s intervention by rising in St.
The elevation of the issue of abortion as the be-all and end-all of Catholic orthodoxy echoes the anti-modern battles that the nineteenth-century Church fought. A pair of dates tells the story. In 1859, Charles Darwin published “,” and the idea of biological evolution began to grip the Western imagination.
Yet dynamic change was coming to be seen as the rule of life, transforming ideas not only of how humanity came into being but of how individual humans do. Traditional ways of reading the Genesis story, of course, posed an immediate obstacle to any substantial overturning of assumptions about human origins.
However, despite Pius IX’s nineteenth-century rejection of Darwin’s evolutionary theory, the idea that ensoulment unfolds during the process of fetal development, at some indeterminate point weeks or months after conception, more or less meshes with long-held understandings—expressed by writers including Aristotle and St. Jerome, in the ancient world, and St. Thomas Aquinas, in the Middle Ages.
This story gives us the concept of “original sin”—a phrase that does not appear in the Bible—and represents the ultimate form of fraudulent originalism. To read the Book of Genesis as a literal account of how the world and human life began is pure fundamentalism, and it poses a danger to the rule of reason on which the common good depends. So, too, do ahistorical readings of the U.S. Constitution.
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