We are to be the light of the world. When we are engulfed in our own darkness, we cannot sanctify the rest of the world. It is for this reason we must always be reforming ourselves. When the darkness has come into the Church, we must expel it — not make excuses for it. But to expel it, we must understand how it got there, and we must understand what it is we can do to help prevent it from coming back.

It is in this light I find an e-mail sent to me by Gerald Campbell provocative. In it, he goes further with many of the observations he has made on Vox Nova in the past. He presents in it the spiritual crisis which exists in America today — but one can say, and must say, it is a crisis which we find not only in America, but in the world at large. But significant for our discussions on the sex abuse scandal, it is also the crisis which helped create this scandal in the first place. It is, as Gerald points out, the crisis created by the way we have become isolated from each other:

From the depths of the person, there exists an existential urgency to reach out to others and alleviate “the unmet need to belong.”  St. Augustine put it this way: “Our hearts are restless till they rest in Thee.”  Simply put, spiritual alienation is a state of being that cannot be tolerated by the human heart.  Never.  Never.  Never.  By virtue of its existence within, the person must find a way to alleviate it, to mitigate it.  The “unmet need to belong” has to be reconciled at any cost.  This accounts for the choices we make and the compromises we choose.  The person’s intrinsic desire is “To Be” with others through Freedom in Solidarity.  As the play writer says: To be or not to be.  That is the question that confronts us all in the depths of our being.  For this reason, Love constitutes the central form and passion of a free person.  Freedom and Dignity can only be perfected in Love.[1]

We are lonely and we need each other; we were not meant to take on the world as lone individuals, but together. When that bond is lost, people suffer and try to find a way to compensate for it. In our society, sex and drugs are two of the means by which this is attempted. Gerald understands this as it plays out in the United States:

It is a sad commentary that Love is only remotely present in the living dynamics of America.  Neither dignity, nor freedom, nor solidarity but spiritual alienation is the essential form of America today. The wealth of sociological statistics is a dramatic demonstration of the truth of this statement.  All too clearly, this data shouts to the heavens that to heal America, it is necessary to alleviate the “unmet need to belong.” Indeed, for America to once again be a “beacon on the summit of the mountain,” it is necessary that America radiate to the world not only Freedom but the warming spirit of Love and Mercy.[2]

This observation has been central to many of conversations Gerald and I have had, both in person and in e-mail. Gerald understands this loneliness, knows first hand the wounded nature of the people in the streets, not only because he sets out to observe what is happening around him, but he has set out to overcome that isolation and to enter into communion with others:

When I lived for five years on the streets of Washington, D.C., after leaving USIA, I stayed in abandoned buildings, in crack houses, on park benches, and in the untraveled alleyways and forgotten hedgerows of the nation’s capitol.  I befriended the homeless, the substance abuser, and violent youth in ways that were authentic.  I was usually by myself and undefended.  I was totally vulnerable, meeting unknown people at night while alone.

Despite this, I discovered strength in vulnerability.  I discovered that, if I attempted to protect myself against a perceived threat of others, I was sending them a message that they were something to be feared.  At a deeper level, this act would disrespect their intrinsic dignity and it would require from them an angered response.  So, I accepted my vulnerability, and instead of fear, I set about to forge meaningful relationships with street people, knowing beforehand the universal laws of human passion would carry me safely to their acceptance.  I tried to act as Pope John Paul II advised: Be not afraid.  As a consequence, I underwent a personal metamorphosis of spirit, reconciliation with the “other” and the “Other.”[3]

For the short time I have known Gerald, this insight, which is central to his concerns, has been important to me — it fits in with my own understanding of the problems of individualism and how it creates hell on earth. But what came to me in this observation is how close to home this really is about the Church. The crisis we have before us has come, in part, because of the isolated nature of priests, and the even greater isolation that bishops themselves have with us.

One of the problems I know many priest confront is how lonely their life is. While some think the answer to this is that we should allow married priests, this is not the case — it is not that I think priests need to be celibate (I understand the arguments of both sides here, and I favor the Eastern approach, but I can see the wisdom of the Western), but rather, the priests need to somehow form better ties with their parish community, and their parish community needs to form better ties, not only with the priest, but with each other. When I visited Egypt so many years ago, one of the things which really fascinated me was how close the Christians were to their parish; they would go, not just for worship, but also as a place for family outings. One monastery-parish I would go to, every day, was filled with families — in the courtyard, they would have picnics and the children would be at play. There was a real sense of community, and to a level I have not felt at any parish in America.[4] As a way to begin overcoming this isolation, the priest needs to be seen as for what he is: one of us. Yes, he has holy orders — but he is also one of us. This is why, in the Divine Liturgy, he has his back to the people for so much of the service: he is praying with us, he is one of us.

With this lack of community, with the loneliness priests feel, many of them break down. They break down as anyone who is lonely breaks down. Their responses to that break down might be different according to the priest — alcoholism, for example, was and is a big problem for many priests. In this way, saying their isolation causes their spiritual problems is not to say that they will end up in the same kind of activities because of it. But the things which tempt them the most, the things which they desire the most, will become even greater a temptation for them. It might even get perverted as it is influenced by many other outside sources. But the point is, the isolation, the way the priest feels outside of society leads to the breakdown, and that breakdown can lead to many problems including the sexual abuse which is prominently before us today.[5]

Bishops, on the other hand, are further isolated. In the earliest era of Church history, bishops were quite close to their flocks — it would be easy for one to be united with their bishop, as St Ignatius of Antioch says is necessary for orthodoxy — because their bishop was never far from them and would most likely be directly presiding at their liturgical celebration. Through the centuries, bishops have become more and more distant and isolated. And now, after having been isolated as priests, they become bishops, and only know how to relate in the way they have trained themselves to relate due to that isolation. Is it any surprise they then reinforce that isolation as a defense, and put up all kinds of barriers when confronted with problems within the Church? They are comfortable in their isolation, they no longer know how to be vulnerable and open, to be with the people, to see to their needs — how can they be, when they are so cut off from the people?

Who were the great bishops of history? Were they not the ones who were with the people, who understood them — and were understood by the people in return. They were free because they didn’t feel the need to construct barriers of protection to defend themselves -or their own good name. They were willing to do what was necessary when confronted by the people –sometimes, to be sure, they did so in excess (as we see in the case of Theophilus of Alexandria), but the excess could be and was balanced out. In this way, we can understand why Oscar Romero was and remains beloved, just as we can understand, in the early Church, why St John Chrysostom or St Basil were beloved. They did more than speak from the seat of authority — they were willing to be with, and suffer with, the people.

While I am suggesting that priests and bishops to be more open to their communities, this openness must be true openness — a true restructuring and reformation of the Church from within which brings about true communion and an end to the isolation which has been reified by the present structures of the Church. This is something which requires work from the hierarchy but also the laity — both sides need to be open for communion, both sides need to work for that communion, to be willing — as Gerald points out — to be vulnerable.[6] We need to make sure that, as a result of the current priestly abuse crisis, priests are not further isolated, that bishops are not further isolated, from the people. This does not mean “put the spotlight on them” — just being in public does not end this isolation. One can look about and see people gathered together in their isolation (as Gerald has shown me and many others in his photographs). Indeed, being alone in the crowd, being isolated in the crowd, is a further source for alienation. Priests need to be understood as one of us — whether or not they are married or celibate (the Eastern tradition of secular priests being married priests is one way to help this along, but it is not enough, and it is not necessarily the only way this could be done). Bishops need to be more with us, listen to us, work with us, instead of constantly pontificating on political matters instead of ecclesial concerns.[7] If I were to suggest how they could do this — my answer would be extreme, and it might shock many: elevate many churches to that of bishoprics, so that one can begin to have the ecclesial dimension found in the time of St Ignatius of Antioch.

Henri de Lubac in his monumental work, Catholicism, brought into the open the problem of individualism and how it had been brought into the Church. He engaged the problem theologically; this, of course, was necessary in order to show why Catholics cannot back such a Satanic principle. This individualism, one could suggest, had its start long before the Protestant Reformation, but it certainly was reinforced and doubled-over as a negative influence from the Reformation itself. The hierarchical approach combined with individualism has made our bishops and popes as monads which had no real connection to another or their people. The Church has, for far too long, been seen mostly as the hierarchy (a problem which faces us today as we see criticism of bishops as being attacks on the Church; such a defense isolates the bishops from the Church and shows once again the problem as it now stands). Thus, not only were bishops isolated, they grew comforted in that isolation, and reinforced the structures with bastions formed by egoistic power, making the Church all about themselves. The Church became divided into independent structures, and then the lower structures were removed from the vision of the Church.  The sex scandal before us is only one of many problems which we must face as a result of this imbalanced ecclesiology. We must be sure, it is not the only way this spiritual crisis can be, or has been, played. By being brought out in the open, by breaking down the isolation which has separated the hierarchy from the Church and the world, there is a chance for real renewal, if the hierarchy does not retreat further into isolation. The media, even if it has a bias and is not making criticism of the Church for the Church’s own good, nonetheless can be, like Cyrus, used for the good. The Church as a whole needs to come together, to work together, to open up — to let the world and each other know of our failings, to be vulnerable so that, in such openness, grace can come and perfect us. As long as we retreat in a defensive posture, we are closing ourselves from God, reenacting the fall as we blame the other for our sins. The story of the fall is the story of sin, the story of isolation. Adam could have repented and opened himself to God, but instead, went into his bastion of the self, putting up the defenses which lead to his spiritual death. He started the blame game, and we see it continues today.

Let’s stop that now. It’s time to raze the bastions.

Footnotes

[1]E-mail of Gerald Campbell., “Easter: promise/warning” (April 2, 2010).

[2] ibid.

[3] ibid.

[4] I find it is better with Byzantine parishes than Roman ones, but even then, it did not compare to what I saw in Egypt.

[5] It is a problem not only for the modern church, but something which can be found throughout time. One needs only to read Chaucer or the Desert Fathers to see this.

[6] This must be understood in the proper sense; of course. More importantly, the more authority one has, the more vulnerable they must be — power is for service, not egoism.

[7] Their confusion of prudential decisions as being absolute principles comes as a result of this isolation.

While U.S. strategy has been marketed as people-centric, it appears in practice to be somewhat different. What the report reveals is an abstract, top-down, military-centric approach aimed at controlling the behavior of a population. The tactics that are used fail to flow naturally out of the day-to-day decisions made by a community of indigenous people. They are imposed. Thus they are guaranteed to lack legitimacy.

If this report is true, America’s new approach to counterinsurgency is thoroughly wrong-headed. It makes success contingent upon the ability of the the U.S. military to implement a policy of control over the behavior of the Afghan people. It transforms U.S. counterinsurgency operations into a contest of wills with the very people we are trying to help.

Yet tactical control over the Afghan people and their tribal traditions cannot be realistically anticipated. It is an impossible task. It places far too much reliance on the practical ability of the American military to exercise control over the hearts and minds of a population. It gives only faint recognition to the imperatives of Afghan history and traditions. The lynchpin of success rests too heavily on an ability to control the people’s behavior. Such hubris is almost certain to be the Achille’s Heel of the new American strategy.

It is imperative that American tactics be freed from efforts to exercise control over the Afghan people. Otherwise, the struggle in Afghanistan will degenerate into Obama’s War. Should that happen, the U.S. will be caught amidst a myriad of opposing forces, unable to extricate itself. As in Iraq, Gulliver will have been made impotent relative to the task at hand.

Already the report has unmasked America’s military presence as a force that creates doubt, uncertainty, and confusion in the hearts and minds of the Afghan people. U.S. troops interfere with the Afghan’s daily lives and their sense of personal security. The Afghan people have become wary of American help. They are unable to interpret U.S. demands and when they do they have to balance them with those of the Taliban. Day after day, they live in fear of U.S. military capability and the shadowy threats posed by the Taliban. Afghans are entangled in a predicament that can only breed resentment, anger, and hostility.

The Afghans are a frustrated people. It is as though they have become little more than grist for the ideological mill. They are unsure how to satisfy the Americans. They feel compelled to placate the Taliban. No matter how they turn, their future is contingent on changing circumstances, contradictory intentions, and the unknown fortunes of war. Eventually, they will have to fend for themselves.

The Americans will be in Afghanistan for a period. But they will be gone before long. The Afghans know this to be true. They also know the Taliban will remain in the area indefinitely. The question is this: Can U.S. military forces guard against the eventuality of a growing Taliban presence? Is it reasonable to expect they can? Or is there need for a new strategic arrangement?

Bill Moyers explains how Armey and Freedom Works use deliberate lies and disinformation to manipulate the fears and passions of ordinary Americans. Their aim is to accumulate power and wealth for themselves and pursue a political agenda that, if successful, would deny reliable health care coverage for all Americans.

Meanwhile, health insurance companies are busy refusing payment to those who already have health care coverage. Why? Because individuals have what has come to be known as “pre-existing conditions”. And just what are “pre-existing conditions”? The list is long but pregnancy, an intention to adopt children, acne, hemorrhoids, bunions, chronic tonsillitis, and varicose veins are among them.

Profit and health care are contradictory notions. It seems as though in the “war of ideas” corporate profit is struggle mightily to defeat health care. Let’s hope justice prevails for the American people.

Indeed, Abu Ghraib stands as a shameful chapter in our national history.  It will long be etched in the world’s memory as a time and place in which fear tore the fabric of American principle, tradition, and law, and drove the U.S. to enlist expediency as a rationale to forsake solemn international covenants.  Abu Ghraib deserves to be lifted up as a symbol of evil and renounced as such by all succeeding generations.

Just as troubling, however, are the affronts to personal dignity oftentimes committed by U.S. soldiers in the field.  Such abuses have been especially widespread in operations located in and around the urban centers of Iraq.

Until recently, stories about the terrifying treatment of Iraqi civilians by U.S. military personnel have gone unreported or been hidden from public scrutiny.  It is as though such acts did not exist or that they did not matter.  But now they are coming to light.  What they reveal is an emotional intoxication and a pattern of callous behavior that flows necessarily from the logic of urban warfare.  These acts, aside from being ethically flawed, call into question the essentials of America’s war-fighting strategy in Iraq.

Americans are inclined to romanticize war as a struggle between good and evil.  They tend to see it as a morality play performed in remote regions.  It is a drama wherein the forces of light are aligned against the forces of darkness.  As the contest unfolds, the outcome stands in the balance until the armies of good gain the inevitable ascendency and emerge triumphant over the armies of evil.

Chris Hedges, a twenty year foreign/war correspondent for the New York Times and author of War Is A Force That Gives Us Meaning, takes a more penetrating look.  In an article entitled The Death Mask of War he explores the existential and emotional context in which war takes place.  He shows how the logic of war paints an unexpected and frightful face that demolishes the triumphal dialectic of good and evil.

Indeed, Hedges’ analysis presents a riveting drama of how soldiers acting in urban settings necessarily succumb to uncertainty and fear.  Routinely, they discover themselves unable to distinguish friend from foe.  Ten year old boys and girls pose the same mortal threat as someone older.  A woman carrying a new born baby could well have explosives strapped around her waist.  Or a young boy, darting through city streets, could simply be running to get milk for his baby sister.  Events do not speak with clarity.

Lacking any way to make elementary distinctions, the natural response is to cast a blanket of suspicion over the entire Iraqi population.  Every man, woman, and child is judged a threat, maybe even an enemy.  Given such chaos, a deep-seated fear infects and excites the imagination of U.S. soldiers.  It is a fear they cannot avoid or manage.  It poisons their will and sets about to control their behavior.  Soon they begin to act out of the cold embrace of fear’s pitiless logic.  Without even being aware, U.S. soldiers become victimized by the ruthless dynamics of urban warfare.

Tinged with dread, U.S. troops discover themselves caught up in a profound and cruel metamorphosis of spirit, mind, and feelings.  Iraqi men, women, and children — nearly all innocent — are suspected of colluding with the enemy.  Danger is ubiquitous.  To trust is to place one’s life at risk.  Doubt is a prerequisite for survival.  Infected by an ambiance of fear and distrust, U.S. soldiers are then driven to commit acts they would never have committed before, acts that are callous and brutal.  Either for reasons of anger, an abiding sense of caution, or a desire to eliminate uncertainty, innocent Iraqis are dehumanized and frequently killed outright.

It is this existential and emotional volatility that has doomed America’s liberation effort in Iraq.  What began as a conventional blitzkrieg was quickly transmuted into a star-crossed tragedy where U.S. troops became bogged down and forced to commit cruel acts against innocent people.  In Iraq, as in Vietnam, fate follows the logic of urban warfare. The existential dynamics of fear shapes its final outcome.

Next: Part II

Frank Schaeffer, along with his father (the late Francis Schaeffer), Pat Robertson, the late Jerry Falwell, and Dr. C. Evert Koop (Surgeon-General in the Reagan Administration) helped found the Religious Right.  One of the hallmarks of this movement became the radicalization of speech.

In 1982, Frank’s father (Francis Schaeffer) wrote a book called A Christian Manifesto in which he called for the use of force if all other means of stopping abortion failed.  He compared the United States and its practice of legalized abortion to Hitler’s Germany and argued that whatever means might have removed Hitler could be used to stop abortion here.  In 1984, Frank Schaeffer wrote A Time for Anger in which he argued the same point.  His book became a national best seller with the help of the evangelical movement.  Dr. James Dobson alone gave away 100,000 copies.

In an interview with Rachael Maddow on June 1, Mr. Schaeffer discusses the radicalization of language in the culture wars and the part it played in the pro-life movement. “Words have consequences,” he says. As language becomes more extreme, consequences become more extreme.

Schaeffer admits his own culpability in the death of Dr. Tiller and urges other leaders in the Religious Right to come forth and do so too. His comments follow:

Immediately after World War II, the principle threats to the health status of America’s youth came from infectious diseases.  Polio, diphtheria, measles, chicken pox, and whooping cough – each struck fear in the hearts of parents.  But over time those threats receded.  Polio is gone.  Diphtheria is gone.  Measles, chicken pox, and whooping cough are at an all time low.  Indeed, for all practical purposes, yesterday’s battles have been won.  But, they could well have been lost had we not identified the root cause of those diseases and developed vaccines that could prevent their occurrence.

Today, America’s youth faces an entirely new set of health threats: emotional distress, suicide, violence, substance abuse, and risky sexual behaviors.  Youth violence is especially troubling because of the highly-charged attention it has received.

Yet, having developed over the years a myriad of programs to treat the consequences of such behaviors – analogous to the treatment of infectious diseases prior to the development of preventive vaccines –  we still know very little about their root cause.  This explains why we have been unable to develop an effective national strategy to prevent them. Effective prevention depends on a knowledge of root cause.

To be sure, much is known about youth violence.  Studies have shown that youths experience disconnectedness, and uncontrollable anger and rage.  These are facts.  We also recognize these conditions often leave youths vulnerable to negative cultural influences as exhibited through violent television programming, music, video games, and anti-social groups.  Likewise we know angry youths are easily tempted by widespread access to guns and other instruments of violence.  These too are facts.

But – and this is the point — what is lacking in our national awareness is a clear understanding of why certain youths develop negative characteristics and why they eventually become vulnerable to the forces and means of violence.  We simply don’t know why this happens; we only know that it happens.

To understand the causal origins of violent behavior requires us to move beyond material conditions to the formal causes of violence.  Otherwise we easily fall victim to the same philosophical reductionism mentioned in the previous section.  But even a brief look at prevailing prevention strategies and research methodologies indicates a striking indifference to spiritual interiority, not unlike that which was described earlier.  Like it or not, we are captive to material causation.

Consider prevention strategies.  For four decades, America’s leadership and the nation’s media have focused public attention on six strategies designed to prevent youth violence: 1) the reduction of easy access to guns; 2) the imposition of controls on negative cultural influences; 3) the deployment of tighter school security measures; 4) the improvement of parenting skills; 5) the increased use of early intervention techniques; and 6) the delivery of enhanced mental health services.