Much Ado About Nothing: Pope Misrepresented on Condoms and AIDS - Again

Update: Ignatius Press provides the pages in context HERE.  Note how the news reports took it out of context.

There seems to be several articles going around that the Pope is going to change the Church position on the use of condoms to prevent AIDS.  Originating from an AP story, and repeated on UK news sites and blogs is, in essence, the following:

Pope Benedict XVI says that condom use is acceptable "in certain cases", notably "to reduce the risk of infection" with HIV, in a book due out Tuesday, apparently softening his once hardline stance.

In a series of interviews published in his native German, the 83-year-old Benedict is asked whether "the Catholic Church is not fundamentally against the use of condoms."

"It of course does not see it as a real and moral solution," the pope replies.

"In certain cases, where the intention is to reduce the risk of infection, it can nevertheless be a first step on the way to another, more humane sexuality," said the head of the world's 1.1 billion Catholics.

The AP treats this as a change in teaching, claiming:

Until now, the Vatican had prohibited the use of any form of contraception -- other than abstinence -- even as a guard against sexually transmitted disease.

Of course the Catholic News sites were in a flurry over the news… oh wait.  No they weren't.  In fact the articles show a gross misunderstanding on how the Church teaches.  The pope does not teach through interviews which are published by third parties.  The Pope issues formal statements: Encyclicals, Apostolic Letters, motu proprio, and others.

The media has made an error.  The Pope has not made a new teaching.  The book in question is an interview between the Pope and journalist Peter Seewald, entitled Light of the World.  This is in fact the third book in a series of interviews done between the Pope and Seewald.  The first one was Salt of the Earth, published in 1996 in Germany and in America in 1997 (Seewald had left the Church at this time of this interview).  The second was God and the World published in 2000 in Germany and 2002 in America.  The original intent was to interview the infamous Panzerkardinal and get his personal views on things.

What these books are, is in fact a series of interviews between now Pope Benedict XVI and Peter Seewald about the now Holy Father's personal thoughts on certain topics, and are not at all formal teachings of the Church.

The Pope described it as such in his introduction in God and the World:

In 1996, Peter Seewald suggested we gave a conversation about the questions that people today often put to the Church and are often for them an obstacle on the path of faith.

Ignatius Press, publisher of the American edition debunks the tabloid myth, with an Article by Janet E. Smith.

First she gives us the actual quote from Light of the World:

"To the charge that “It is madness to forbid a high-risk population to use condoms,” in the context of an extended answer on the help the Church is giving AIDs victims and the need to fight the banalization of sexuality, Pope Benedict replied:

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.  But it is not really the way to deal with the evil of HIV infection. That can really lie only in a humanization of sexuality.

Are you saying, then, that the Catholic Church is actually not opposed in principle to the use of condoms?

She of course does not regard it as a real or moral solution, but, in this or that case, there can be nonetheless, in the intention of reducing the risk of infection, a first step in a movement toward a different way, a more human way, of living sexuality."

Doctor Smith makes a profound analysis on this statement:

Anyone having sex that threatens to transmit HIV needs to grow in moral discernment. This is why Benedict focused on a “first step” in moral growth. The Church is always going to be focused on moving people away from immoral acts towards love of Jesus, virtue, and holiness. We can say that the Holy Father clearly did not want to make a point about condoms, but wants to talk about growth in a moral sense, which should be a growth towards Jesus.

So is the Holy Father saying it is morally good for male prostitutes to use condoms? The Holy Father is not articulating a teaching of the Church about whether or not the use of a condom reduces the amount of evil in a homosexual sexual act that threatens to transmit HIV.  The Church has no formal teaching about how to reduce the evil of intrinsically immoral action.  We must note that what is intrinsically wrong in a homosexual sexual act in which a condom is used is not the moral wrong of contraception but the homosexual act itself.  In the case of homosexual sexual activity, a condom does not act as a contraceptive; it is not possible for homosexuals to contracept since their sexual activity has no procreative power that can be thwarted. But the Holy Father is not making a point about whether the use of a condom is contraceptive or even whether it reduces the evil of a homosexual sexual act; again, he is speaking about the psychological state of some who might use condoms.  The intention behind the use of the condom (the desire not to harm another) may indicate some growth in a sense of moral responsibility.

… 

Is Pope Benedict indicating that heterosexuals who have HIV could reduce the wrongness of their acts by using condoms?  No.  In his second answer he says that the Church does not find condoms to be a “real or moral solution.” That means the Church does not find condoms either to be moral or an effective way of fighting the transmission of HIV.  As the Holy Father indicates in his fuller answer, the most effective portion of programs designed to reduce the transmission of HIV are calls to abstinence and fidelity. 

The Holy Father, again, is saying that the intention to reduce the transmission of any infection is a “first step” in a movement towards a more human way of living sexuality. That more human way would be to do nothing that threatens to harm one’s sexual partner, who should be one’s beloved spouse. For an individual with HIV to have sexual intercourse with or without a condom is to risk transmitting a lethal disease.

In other words, the person who realizes that the use of the condom with AIDS is less harmful than unprotected sex is at least making a first step towards a more human and moral view.  However, it is not the ultimate end.  Sexual relations making use of a condom may reduce the threat of passing on a lethal disease, but the one who loves realizes that love does not put the beloved at risk of life.

Let us remember that this was the Pope who received massive denunciation from the world for his statements on AIDS and condoms.  (I commented on this back in April 2009)  In speaking on a "more human" way of viewing sexuality, he said in 2009:

If there is no human dimension, if Africans do not help [by responsible behaviour], the problem cannot be overcome by the distribution of prophylactics: on the contrary, they increase it. The solution must have two elements: firstly, bringing out the human dimension of sexuality, that is to say a spiritual and human renewal that would bring with it a new way of behaving towards others, and secondly, true friendship offered above all to those who are suffering, a willingness to make sacrifices and to practise self-denial, to be alongside the suffering. And so these are the factors that help and that lead to real progress: our twofold effort to renew humanity inwardly, to give spiritual and human strength for proper conduct towards our bodies and those of others, and this capacity to suffer with those who are suffering, to remain present in situations of trial. It seems to me that this is the proper response, and the Church does this, thereby offering an enormous and important contribution. We thank all who do so.

To sum up.  There is no "new teaching" on condoms by Pope Benedict XVI.  The Pope is merely explaining his personal views on an issue which had been grossly distorted, showing a view which deepens the statements made in the 2009 interview en route to Africa.

Much Ado About Nothing: Pope Misrepresented on Condoms and AIDS - Again

Update: Ignatius Press provides the pages in context HERE.  Note how the news reports took it out of context.

There seems to be several articles going around that the Pope is going to change the Church position on the use of condoms to prevent AIDS.  Originating from an AP story, and repeated on UK news sites and blogs is, in essence, the following:

Pope Benedict XVI says that condom use is acceptable "in certain cases", notably "to reduce the risk of infection" with HIV, in a book due out Tuesday, apparently softening his once hardline stance.

In a series of interviews published in his native German, the 83-year-old Benedict is asked whether "the Catholic Church is not fundamentally against the use of condoms."

"It of course does not see it as a real and moral solution," the pope replies.

"In certain cases, where the intention is to reduce the risk of infection, it can nevertheless be a first step on the way to another, more humane sexuality," said the head of the world's 1.1 billion Catholics.

The AP treats this as a change in teaching, claiming:

Until now, the Vatican had prohibited the use of any form of contraception -- other than abstinence -- even as a guard against sexually transmitted disease.

Of course the Catholic News sites were in a flurry over the news… oh wait.  No they weren't.  In fact the articles show a gross misunderstanding on how the Church teaches.  The pope does not teach through interviews which are published by third parties.  The Pope issues formal statements: Encyclicals, Apostolic Letters, motu proprio, and others.

The media has made an error.  The Pope has not made a new teaching.  The book in question is an interview between the Pope and journalist Peter Seewald, entitled Light of the World.  This is in fact the third book in a series of interviews done between the Pope and Seewald.  The first one was Salt of the Earth, published in 1996 in Germany and in America in 1997 (Seewald had left the Church at this time of this interview).  The second was God and the World published in 2000 in Germany and 2002 in America.  The original intent was to interview the infamous Panzerkardinal and get his personal views on things.

What these books are, is in fact a series of interviews between now Pope Benedict XVI and Peter Seewald about the now Holy Father's personal thoughts on certain topics, and are not at all formal teachings of the Church.

The Pope described it as such in his introduction in God and the World:

In 1996, Peter Seewald suggested we gave a conversation about the questions that people today often put to the Church and are often for them an obstacle on the path of faith.

Ignatius Press, publisher of the American edition debunks the tabloid myth, with an Article by Janet E. Smith.

First she gives us the actual quote from Light of the World:

"To the charge that “It is madness to forbid a high-risk population to use condoms,” in the context of an extended answer on the help the Church is giving AIDs victims and the need to fight the banalization of sexuality, Pope Benedict replied:

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.  But it is not really the way to deal with the evil of HIV infection. That can really lie only in a humanization of sexuality.

Are you saying, then, that the Catholic Church is actually not opposed in principle to the use of condoms?

She of course does not regard it as a real or moral solution, but, in this or that case, there can be nonetheless, in the intention of reducing the risk of infection, a first step in a movement toward a different way, a more human way, of living sexuality."

Doctor Smith makes a profound analysis on this statement:

Anyone having sex that threatens to transmit HIV needs to grow in moral discernment. This is why Benedict focused on a “first step” in moral growth. The Church is always going to be focused on moving people away from immoral acts towards love of Jesus, virtue, and holiness. We can say that the Holy Father clearly did not want to make a point about condoms, but wants to talk about growth in a moral sense, which should be a growth towards Jesus.

So is the Holy Father saying it is morally good for male prostitutes to use condoms? The Holy Father is not articulating a teaching of the Church about whether or not the use of a condom reduces the amount of evil in a homosexual sexual act that threatens to transmit HIV.  The Church has no formal teaching about how to reduce the evil of intrinsically immoral action.  We must note that what is intrinsically wrong in a homosexual sexual act in which a condom is used is not the moral wrong of contraception but the homosexual act itself.  In the case of homosexual sexual activity, a condom does not act as a contraceptive; it is not possible for homosexuals to contracept since their sexual activity has no procreative power that can be thwarted. But the Holy Father is not making a point about whether the use of a condom is contraceptive or even whether it reduces the evil of a homosexual sexual act; again, he is speaking about the psychological state of some who might use condoms.  The intention behind the use of the condom (the desire not to harm another) may indicate some growth in a sense of moral responsibility.

… 

Is Pope Benedict indicating that heterosexuals who have HIV could reduce the wrongness of their acts by using condoms?  No.  In his second answer he says that the Church does not find condoms to be a “real or moral solution.” That means the Church does not find condoms either to be moral or an effective way of fighting the transmission of HIV.  As the Holy Father indicates in his fuller answer, the most effective portion of programs designed to reduce the transmission of HIV are calls to abstinence and fidelity. 

The Holy Father, again, is saying that the intention to reduce the transmission of any infection is a “first step” in a movement towards a more human way of living sexuality. That more human way would be to do nothing that threatens to harm one’s sexual partner, who should be one’s beloved spouse. For an individual with HIV to have sexual intercourse with or without a condom is to risk transmitting a lethal disease.

In other words, the person who realizes that the use of the condom with AIDS is less harmful than unprotected sex is at least making a first step towards a more human and moral view.  However, it is not the ultimate end.  Sexual relations making use of a condom may reduce the threat of passing on a lethal disease, but the one who loves realizes that love does not put the beloved at risk of life.

Let us remember that this was the Pope who received massive denunciation from the world for his statements on AIDS and condoms.  (I commented on this back in April 2009)  In speaking on a "more human" way of viewing sexuality, he said in 2009:

If there is no human dimension, if Africans do not help [by responsible behaviour], the problem cannot be overcome by the distribution of prophylactics: on the contrary, they increase it. The solution must have two elements: firstly, bringing out the human dimension of sexuality, that is to say a spiritual and human renewal that would bring with it a new way of behaving towards others, and secondly, true friendship offered above all to those who are suffering, a willingness to make sacrifices and to practise self-denial, to be alongside the suffering. And so these are the factors that help and that lead to real progress: our twofold effort to renew humanity inwardly, to give spiritual and human strength for proper conduct towards our bodies and those of others, and this capacity to suffer with those who are suffering, to remain present in situations of trial. It seems to me that this is the proper response, and the Church does this, thereby offering an enormous and important contribution. We thank all who do so.

To sum up.  There is no "new teaching" on condoms by Pope Benedict XVI.  The Pope is merely explaining his personal views on an issue which had been grossly distorted, showing a view which deepens the statements made in the 2009 interview en route to Africa.

Reflections on the California Video Game Law Before the Supreme Court

There is recently a California law before the Supreme Court which forbids the sales of certain violent video games to minors (See here for some background).  What strikes me about this discussion is what is not being asked.

The Issue NOT Under Discussion

First of all, let me preempt certain angry responses

On some gamer sites, the argument tends to go that people either are entirely for censorship or must insist on no restrictions whatsoever, so let me make clear that this article is not an article supporting state control over all issues of our lives.

Moreover, this is not an article seeking to defend the California law (I think it should be redrafted personally as it is too vague in some parts and redundant in others)

What this Article IS About

What this article hopes to make clear is that there is a difference between the rights which an adult possesses and the rights which a child not yet legally responsible for their own decisions possesses — specifically the issue of the rights of the parent to bring up their children in accordance to what is right.

Ultimately this article focuses on the question of whether the retailer has the right to sell a movie or game with content labeled Mature or Restricted to a minor without consulting the parent.

"Freedom of Speech" Misses the Point

The article cites some of the Supreme Court Justices as divided:

"We do not have a tradition in this country of telling children they should watch people actively hitting schoolgirls over the head with a shovel so they'll beg with mercy, being merciless and decapitating them, shooting people in the leg so they fall down," Chief Justice John Roberts said, according to a Nov. 2 report by the Associated Press.

By contrast, Justice Antonin Scalia said: "I am concerned with the First Amendment, which says Congress shall make no law abridging the freedom of speech." He then added: "It has never been understood that the freedom of speech did not include portrayals of violence. You are asking us to create a whole new prohibition which the American people never ratified when they ratified the First Amendment."

Here is my problem with the basic assumptions of the Court: That it is a Free Speech issue as opposed to an issue of denying parents the right to control the media their minor children are exposed to.

The Parental Authority over their Children Overrides the Freedom of Expression for the Child

Whether one is strict on lenient on the types of restrictions which ought to be placed on content in media, one issue which used to be recognized is that the parent has the right to set the restrictions on what his or her minor child can view.

When one recognizes this, it becomes irrelevant to what the Supreme Court says on Free Speech.  If a parent deems certain material offensive, the Supreme Court does not have the right to overrule the parental decision.

Now of course there are limits.  As I pointed out in a past article parents can use poor judgment, and that merely using the "if it is ok with the parent, nobody has a right to complain" argument can lead to some extreme problems. 

We do realize there are also some moral absolutes involved.  If (to use a hypothetical example) a parent were to see nothing wrong with permitting their minor children the right to drink, smoke and watch pornography, most people would consider such parents failing to live up to their obligation in bringing up their children.

So here we run into a problem.  Some parents do have issues with the exposure of their children to R rated moves and M rated video games.  Others do not.  So the question is what happens when a minor goes to buy a movie or a game which is rated for an age above the person buying it?

Understanding the Movie/Game Rating System

We do recognize that certain bodies offer ratings to advise parents of the content of certain media.  The MPAA for example has an 'R' rating which advises that "Children Under 17 Require Accompanying Parent or Adult Guardian."  It also has an 'NC-17' rating which advises "No One 17 and Under Admitted."  Such ratings are not considered censorship for requiring a parent or guardian to accompany anyone under the age of 17 to an R rated movie and forbidding anyone 17 and under from seeing an NC-17 movie.  Rather they are considered to be helping parents be aware of the content.

Likewise the ESRB has a rating system for video games.  It gives a general description of videogames content to advise parents.  The issue of course is whether a game has content intended for people 17 and older.  The M rating for the ESRB rating is described as:

Titles rated M (Mature) have content that may be suitable for persons ages 17 and older. Titles in this category may contain intense violence, blood and gore, sexual content and/or strong language.

Very well.  For people who grew up with things like Pac Man and Space Invaders, a game which shows graphic death, profanity or other things may be problematic.  However, so long as we make sure that only individuals old enough to buy the game for themselves, or parents/guardians have made an informed decision that the game is not morally offensive, we do not have a problem.

When Retailers Violate the Rights of Parents

The problem with such a system is that, being voluntary, there is no legal obligation for a retailer to stop a 14 year old kid from buying a copy of RoboCop or Grand Theft Auto.  Now some stores have policies to check ID and some stores do not carry certain materials which goes against a family friendly mindset.

Unfortunately others do not, and that is why this case is before the Supreme Court.

This is my own take on the subject.  A law which requires a check of ID and requires parents to purchase  R rated movies or M rated games for their minor children does not violate the rights of the movie/game distributor, the retailer, the minor child or the parent.

HOWEVER, the retailer who does sell to a minor without checking ID does usurp the rights of the parent by making an assumption that the child has permission of his or her parent, or by not caring whether or not the child has permission so long as he has money.

Laws Requiring the Check of ID Do Not Demand the State do Parenting Instead of Parents

One of the annoying Straw man arguments I have seen on gamer sites is the claim that laws which place any restrictions demonstrate bad parenting by insisting the state do parenting for them.  That kind of argument might have been true back in the past before VCR Players, DVD Players and home consoles, and even PCs were common enough to be in every room of the house, back when either parents had to drive youth places or the youth were old enough to drive.

Instead, such laws prevent the minor from certain levels of access to content their parents have forbidden.  Now of course such laws can never be perfect.  There is always the possibility of the retailer being fooled by a fake ID.  There is always the possibility of a minor being exposed to content at the house of a friend with more lenient standards.  It would be ridiculous to expect the law to enforce the impossible.

However it does not follow that because a law cannot prevent everything it should prevent nothing.

On the Other Hand, The Existence of Laws Do Not Remove the Responsibilities of Parents

Just because a law exists which prevents the minor from the legal purchasing of something controlled does not mean the parent can abdicate any of their own responsibilities.  It is the responsibility of the parent to raise their child in keeping with the truth, and to discern what is acceptable or unacceptable in a way which movie or game ratings cannot accept.

For example, many parents have decided that the movie The Passion of the Christ was something they found suitable for their children to watch despite the violence contained within the movie.  On the other hand, Catholic parents would be unwise to let the old game Grandia II into their house even though it had a "T" rating (it was a pretty anti-Catholic game).

It's not enough to say "It's rated [whatever], therefore it must be OK/Bad."  Parents do need to discern messages in a movie or game which the state or rating agency is not competent to judge.

Thus we need to look at a fine line to see what can be legally liable and what cannot.

What a Just Law Should Require

Now the problem with the California law is that it sets up a state commission to establish what games within the ESRB code require a special 18+ sticker for violence.  This is redundant of course.  It is also subjective.  By what criteria is this commission to discern what is acceptable and what is not.  Is it acceptable for a store to not sell a game with a special 18+ sticker to a minor 16 years old, but also acceptable for a store to sell a game without the sticker, but still rated M (for 17+) to the same 16 year old?

I think certain objections on a vague line are justified.  If a game would warrant an 18+ sticker, why is it not rated AO for example instead of M.  Such a law creates overlapping

However, just because the current form of the California law seems to be flawed, it does not seem to logically follow that therefore no law should exist.

It seems to me that a just law would require the retailer to check the ID before selling a movie rated R or NC-17, or a game rated M or AO to someone who is suspected of being under the required age, refusing to sell to people under this age, and if the retailer will not comply, they can be fined for violations of such a law.

Conclusion

Such a law would not prevent a parent or guardian from using their own discretion and permitting a child to view a certain R rated movie or playing a certain M rated game.  Nor would it violate the rights of the game creator from offering a game for sale or a retailer to sell games to an adult.

It would however say to the retailer "You do not have a right to sell such a movie or game to a minor who is not your own child.  Only the parent has this right to permit the child access."

Again, such a law would not protect the minor from being exposed to materials at a home of a friend with parents who held lesser standards.  However, once we recognize such a situation is beyond the scope of the law anyway, such an argument against passing any law at all becomes irrelevant.

Reflections on the California Video Game Law Before the Supreme Court

There is recently a California law before the Supreme Court which forbids the sales of certain violent video games to minors (See here for some background).  What strikes me about this discussion is what is not being asked.

The Issue NOT Under Discussion

First of all, let me preempt certain angry responses

On some gamer sites, the argument tends to go that people either are entirely for censorship or must insist on no restrictions whatsoever, so let me make clear that this article is not an article supporting state control over all issues of our lives.

Moreover, this is not an article seeking to defend the California law (I think it should be redrafted personally as it is too vague in some parts and redundant in others)

What this Article IS About

What this article hopes to make clear is that there is a difference between the rights which an adult possesses and the rights which a child not yet legally responsible for their own decisions possesses — specifically the issue of the rights of the parent to bring up their children in accordance to what is right.

Ultimately this article focuses on the question of whether the retailer has the right to sell a movie or game with content labeled Mature or Restricted to a minor without consulting the parent.

"Freedom of Speech" Misses the Point

The article cites some of the Supreme Court Justices as divided:

"We do not have a tradition in this country of telling children they should watch people actively hitting schoolgirls over the head with a shovel so they'll beg with mercy, being merciless and decapitating them, shooting people in the leg so they fall down," Chief Justice John Roberts said, according to a Nov. 2 report by the Associated Press.

By contrast, Justice Antonin Scalia said: "I am concerned with the First Amendment, which says Congress shall make no law abridging the freedom of speech." He then added: "It has never been understood that the freedom of speech did not include portrayals of violence. You are asking us to create a whole new prohibition which the American people never ratified when they ratified the First Amendment."

Here is my problem with the basic assumptions of the Court: That it is a Free Speech issue as opposed to an issue of denying parents the right to control the media their minor children are exposed to.

The Parental Authority over their Children Overrides the Freedom of Expression for the Child

Whether one is strict on lenient on the types of restrictions which ought to be placed on content in media, one issue which used to be recognized is that the parent has the right to set the restrictions on what his or her minor child can view.

When one recognizes this, it becomes irrelevant to what the Supreme Court says on Free Speech.  If a parent deems certain material offensive, the Supreme Court does not have the right to overrule the parental decision.

Now of course there are limits.  As I pointed out in a past article parents can use poor judgment, and that merely using the "if it is ok with the parent, nobody has a right to complain" argument can lead to some extreme problems. 

We do realize there are also some moral absolutes involved.  If (to use a hypothetical example) a parent were to see nothing wrong with permitting their minor children the right to drink, smoke and watch pornography, most people would consider such parents failing to live up to their obligation in bringing up their children.

So here we run into a problem.  Some parents do have issues with the exposure of their children to R rated moves and M rated video games.  Others do not.  So the question is what happens when a minor goes to buy a movie or a game which is rated for an age above the person buying it?

Understanding the Movie/Game Rating System

We do recognize that certain bodies offer ratings to advise parents of the content of certain media.  The MPAA for example has an 'R' rating which advises that "Children Under 17 Require Accompanying Parent or Adult Guardian."  It also has an 'NC-17' rating which advises "No One 17 and Under Admitted."  Such ratings are not considered censorship for requiring a parent or guardian to accompany anyone under the age of 17 to an R rated movie and forbidding anyone 17 and under from seeing an NC-17 movie.  Rather they are considered to be helping parents be aware of the content.

Likewise the ESRB has a rating system for video games.  It gives a general description of videogames content to advise parents.  The issue of course is whether a game has content intended for people 17 and older.  The M rating for the ESRB rating is described as:

Titles rated M (Mature) have content that may be suitable for persons ages 17 and older. Titles in this category may contain intense violence, blood and gore, sexual content and/or strong language.

Very well.  For people who grew up with things like Pac Man and Space Invaders, a game which shows graphic death, profanity or other things may be problematic.  However, so long as we make sure that only individuals old enough to buy the game for themselves, or parents/guardians have made an informed decision that the game is not morally offensive, we do not have a problem.

When Retailers Violate the Rights of Parents

The problem with such a system is that, being voluntary, there is no legal obligation for a retailer to stop a 14 year old kid from buying a copy of RoboCop or Grand Theft Auto.  Now some stores have policies to check ID and some stores do not carry certain materials which goes against a family friendly mindset.

Unfortunately others do not, and that is why this case is before the Supreme Court.

This is my own take on the subject.  A law which requires a check of ID and requires parents to purchase  R rated movies or M rated games for their minor children does not violate the rights of the movie/game distributor, the retailer, the minor child or the parent.

HOWEVER, the retailer who does sell to a minor without checking ID does usurp the rights of the parent by making an assumption that the child has permission of his or her parent, or by not caring whether or not the child has permission so long as he has money.

Laws Requiring the Check of ID Do Not Demand the State do Parenting Instead of Parents

One of the annoying Straw man arguments I have seen on gamer sites is the claim that laws which place any restrictions demonstrate bad parenting by insisting the state do parenting for them.  That kind of argument might have been true back in the past before VCR Players, DVD Players and home consoles, and even PCs were common enough to be in every room of the house, back when either parents had to drive youth places or the youth were old enough to drive.

Instead, such laws prevent the minor from certain levels of access to content their parents have forbidden.  Now of course such laws can never be perfect.  There is always the possibility of the retailer being fooled by a fake ID.  There is always the possibility of a minor being exposed to content at the house of a friend with more lenient standards.  It would be ridiculous to expect the law to enforce the impossible.

However it does not follow that because a law cannot prevent everything it should prevent nothing.

On the Other Hand, The Existence of Laws Do Not Remove the Responsibilities of Parents

Just because a law exists which prevents the minor from the legal purchasing of something controlled does not mean the parent can abdicate any of their own responsibilities.  It is the responsibility of the parent to raise their child in keeping with the truth, and to discern what is acceptable or unacceptable in a way which movie or game ratings cannot accept.

For example, many parents have decided that the movie The Passion of the Christ was something they found suitable for their children to watch despite the violence contained within the movie.  On the other hand, Catholic parents would be unwise to let the old game Grandia II into their house even though it had a "T" rating (it was a pretty anti-Catholic game).

It's not enough to say "It's rated [whatever], therefore it must be OK/Bad."  Parents do need to discern messages in a movie or game which the state or rating agency is not competent to judge.

Thus we need to look at a fine line to see what can be legally liable and what cannot.

What a Just Law Should Require

Now the problem with the California law is that it sets up a state commission to establish what games within the ESRB code require a special 18+ sticker for violence.  This is redundant of course.  It is also subjective.  By what criteria is this commission to discern what is acceptable and what is not.  Is it acceptable for a store to not sell a game with a special 18+ sticker to a minor 16 years old, but also acceptable for a store to sell a game without the sticker, but still rated M (for 17+) to the same 16 year old?

I think certain objections on a vague line are justified.  If a game would warrant an 18+ sticker, why is it not rated AO for example instead of M.  Such a law creates overlapping

However, just because the current form of the California law seems to be flawed, it does not seem to logically follow that therefore no law should exist.

It seems to me that a just law would require the retailer to check the ID before selling a movie rated R or NC-17, or a game rated M or AO to someone who is suspected of being under the required age, refusing to sell to people under this age, and if the retailer will not comply, they can be fined for violations of such a law.

Conclusion

Such a law would not prevent a parent or guardian from using their own discretion and permitting a child to view a certain R rated movie or playing a certain M rated game.  Nor would it violate the rights of the game creator from offering a game for sale or a retailer to sell games to an adult.

It would however say to the retailer "You do not have a right to sell such a movie or game to a minor who is not your own child.  Only the parent has this right to permit the child access."

Again, such a law would not protect the minor from being exposed to materials at a home of a friend with parents who held lesser standards.  However, once we recognize such a situation is beyond the scope of the law anyway, such an argument against passing any law at all becomes irrelevant.

No Matter How You Slice It, It is Still Baloney: Reflections on the Flawed Lesbian Family Study

Source: http://www.law.ucla.edu/williamsinstitute/pdf/Gartrell-Bos-Goldberg-2010.pdf

Introduction

On Facebook someone passed another link from the Huffington Post  claiming there is 0% instances of physical or sexual abuse among the children of lesbian couples.  The conclusion being drawn is that there are no dangers to children for being the child of a homosexual couple.  Suspecting that this claim was highly dubious (similar to the 100% support claimed by dictators), I looked up the actual report (linked above).

This report claims (page 6) that:

A key finding in the current study was that none of the NLLFS adolescents reported physical or sexual abuse by a parent or other caregiver. This finding contradicts the notion, offered in opposition to parenting by gay and lesbian people, that same-sex parents are likely to abuse their offspring sexually. (Arkansas Department of Human Services, 2010;Falk, 1989; Ford, 2010; Golombok & Tasker, 1994; Patterson, 1992)

They contrast this to other studies saying:

In the 17-year-old weighted subsample of the U.S. Office of Juvenile Justice and Delinquency Prevention’s National Survey of Children’s Exposure to Violence (NATSCEV) (Finkelhor et al., 2009a, b, c), it was found that the lifetime rates of victimization by a parent or other caregiver were: 26.1% of adolescents had been physically abused and 8.3% sexually assaulted (D. Finkelhor, personal communication, March 13, 2010)

The inference drawn by supporters is that a child living with a lesbian couple is safer than those with heterosexual parents.  Therefore there is no basis for those people to oppose homosexuals raising children on grounds of abuse.

The Logical Fallacies

There are several logical fallacies with such a conclusion, and I will focus on three: Weak Analogy, Hasty Generalization, and Begging the Question.

Weak Analogy

In an analogy or comparison, we have two different  situations which are compared.  If we say that conditions [A], [B] and [C] are the same in both Situation 1 and 2, we might think that the conditions are acceptable to compare and contrast.  However, if relevant conditions [X], [Y] and [Z] are different, this may show the comparison is not accurate.

In this case, we have a false comparison comparing the abuse suffered by juvenile delinquents compared to the adolescents in this survey.  This is a comparison of apples and oranges.  We are comparing one sample of delinquents to one sample of lesbian couples with children.

A proper comparison would be to compare what percentage of those juvenile delinquents abused came from heterosexual homes compared to heterosexual families as a whole, and then compare this to those juvenile delinquents who were abused and came from homosexual homes to homosexual families as a whole.

Therefore, this study does not have equal conditions for comparison.

There is another problem with their comparison.  It is relevant is that all the couples made use of artificial insemination.  However, this report (see page 2) is being used to discuss homosexual couple adoptions and the objections to them:

Another claim about the origins of sexual orientation that has been put forth in litigation and public discourse by opponents of equality in marriage, adoption, and foster care for same-sex couples is that lesbian and gay parents are more likely to abuse their children sexually.

Quite simply, there is a difference between Artificial Insemination to have a child and to adopt a child.  You can't use the experience of one [artificial insemination] to argue in favor of the other [same sex couple adoption] without studying the experience of the other.

In short, the relevant issues which are different make any general conclusions drawn by this conclusion a weak analogy.

The Hasty Generalization

There is another problem with such a study .  The youth interviewed were in fact a total of 78 youths approximately 17 years of age (half male youth, half female youth) from 77 families which completed all stages of this study.  78 youth are in fact far too small a number to gauge the proper state of affairs of lesbian couples with children.  This is especially notable when the report describes the statistical breakdown of the geography of the couples:

Family region of residence (U.S.)
Northeast 47%
Midwest 1%
South 9%
West 43%

We should point out that 1% of 77 couples would be 0.77 families and 9% of the 77 couples would be 6.93 families.  In other words, in the entire Midwest, we have 1 family represented.  Sure we can assume this group rounded off, but one family in the entire Midwest?  That's asinine to assume they represent the entire lesbian population of the Midwest.

The footnote describes this situation as:

Between T3 and T5, the NLLFS families resided in large urban communities, midsized towns, and rural areas of California, Georgia, Louisiana, Massachusetts, Maryland, Minnesota, New York, Oregon, South Carolina, Texas, Vermont, Virginia, and Wisconsin

That's a pretty biased sample.  90% of the population is drawn from two regions.  Only 10% of the population from the South and Midwest (Georgia, Louisiana, Texas, Wisconsin and Maryland).

Moreover, to make a blanket assumption (0% of lesbian "families" abuse their children) requires how such couples behave in other regions of the world.  Essentially this is a report on how 77 lesbian families (of which 56% broke up within 7 years of the birth of the child [see page 3]) in the US, with a majority in the West and the Northeast) treated their children.

First, we need to know what number of lesbian couples exist in the United States, especially in each region, then what percentage of them these children make up.  Since this study in fact tells us that this study was made up of 77 families with 78 adolescent children (see page 3 of this report).  Since we don't know from this report the number of lesbian couples with children, we cannot say that such a sample is representative of the whole.

Indeed, on page 8 of this report, the Gartrell-Bos-Goldberg study admits the flaw with the NLLFS study:

Despite these strengths, the NLLFS has several limitations.  First, it is a nonrandom sample. At the time that the NLLFS began in the mid-1980s, due to the long history of discrimination against lesbian and gay people, the prospect of recruiting a representative sample of planned lesbian families was even more remote than it is today (Bos et al., 2007). A second limitation is that the NLLFS and NSFG were neither matched nor controlled for socioeconomic status, race/ethnicity, or region of residence. An analysis of a more economically diverse sample would be an important contribution given that same-sex couples raising children are more likely to live in poverty and have lower household incomes than married, heterosexual couples raising children (Albelda, Badgett, Schneebaum,& Gates, 2009; Julien, Jouvin, Jodoin, l’Archeveque, & Chartrand, 2008). In addition, now that it is possible to obtain more information about sperm donors, future studies might benefit from exploring the association between the offspring’s sexual orientation and that of both parents. Finally, although the NLLFS is the largest, longest-running prospective study of planned lesbian families, the findings would be strengthened by replication in a larger sample.

So, what is flawed is, according to Gartrell, Bos and Goldberg:

1. The sample is non-random.
2. The sample is not representative
3. The socio-economic status was not controlled in sample.
4. Race/ethnicity was not controlled in sample (adolescents were 87.1% white, 12.9% non-white).
5. The regions represented was not controlled in sample.
6. The sample is considered too small.
7. The study did not account for the sexual orientation of the sperm donor.

When you consider that any or all of these can throw off the actual results of the study, it would be a hasty generalization to assume that lesbian couples do not abuse their children on the basis of this study.

The Fallacy of Begging the Question

In discussing physical abuse, this study performs the Begging the Question fallacy when it comes to what is understood by physical abuse.  This study describes (page 7) the idea of less physical abuse among lesbian couples as:

In addition, corporal punishment is less commonly used by lesbian mothers as a disciplinary
measure than by heterosexual fathers (Gartrell et al., 1999, 2000, 2005, 2006; Golombok et al., 2003)

However, corporal punishment has not been established as physical abuse intrinsically, though there is no doubt that some can turn corporal punishment into physical abuse (the "link" referred to further on in the paragraph cited).  The point is, if parents do spank their children, is this automatically considered to be physical abuse?  Most parents, it would seem, would disagree.  So this is an issue which needs to be proven, not assumed to be true.

[In addition, this is a Weak analogy again.  Comparing Lesbian mothers with Heterosexual fathers misses a crucial comparison.  What is absent is the comparison with Homosexual fathers, as well as comparing lesbian mothers to heterosexual mothers]

Thus to conclude that there is more physical abuse among families with heterosexual male parents, basing it on the claim that corporal punishment is most likely to be done by a heterosexual male parent is to beg the question: that corporal punishment is abuse.

Conclusion

Unfortunately, this report makes use of a flawed sample, a weak comparison and an assumption that corporal punishment leads to physical abuse to argue that there is no basis for fears of homosexual couples adopting children.  Since the report by the NLLFS fails to meet the requirements for a controlled study with a representative sample which correspond to the questions asked, this report by the NLLFS cannot be said to prove its point.

No Matter How You Slice It, It is Still Baloney: Reflections on the Flawed Lesbian Family Study

Source: http://www.law.ucla.edu/williamsinstitute/pdf/Gartrell-Bos-Goldberg-2010.pdf

Introduction

On Facebook someone passed another link from the Huffington Post  claiming there is 0% instances of physical or sexual abuse among the children of lesbian couples.  The conclusion being drawn is that there are no dangers to children for being the child of a homosexual couple.  Suspecting that this claim was highly dubious (similar to the 100% support claimed by dictators), I looked up the actual report (linked above).

This report claims (page 6) that:

A key finding in the current study was that none of the NLLFS adolescents reported physical or sexual abuse by a parent or other caregiver. This finding contradicts the notion, offered in opposition to parenting by gay and lesbian people, that same-sex parents are likely to abuse their offspring sexually. (Arkansas Department of Human Services, 2010;Falk, 1989; Ford, 2010; Golombok & Tasker, 1994; Patterson, 1992)

They contrast this to other studies saying:

In the 17-year-old weighted subsample of the U.S. Office of Juvenile Justice and Delinquency Prevention’s National Survey of Children’s Exposure to Violence (NATSCEV) (Finkelhor et al., 2009a, b, c), it was found that the lifetime rates of victimization by a parent or other caregiver were: 26.1% of adolescents had been physically abused and 8.3% sexually assaulted (D. Finkelhor, personal communication, March 13, 2010)

The inference drawn by supporters is that a child living with a lesbian couple is safer than those with heterosexual parents.  Therefore there is no basis for those people to oppose homosexuals raising children on grounds of abuse.

The Logical Fallacies

There are several logical fallacies with such a conclusion, and I will focus on three: Weak Analogy, Hasty Generalization, and Begging the Question.

Weak Analogy

In an analogy or comparison, we have two different  situations which are compared.  If we say that conditions [A], [B] and [C] are the same in both Situation 1 and 2, we might think that the conditions are acceptable to compare and contrast.  However, if relevant conditions [X], [Y] and [Z] are different, this may show the comparison is not accurate.

In this case, we have a false comparison comparing the abuse suffered by juvenile delinquents compared to the adolescents in this survey.  This is a comparison of apples and oranges.  We are comparing one sample of delinquents to one sample of lesbian couples with children.

A proper comparison would be to compare what percentage of those juvenile delinquents abused came from heterosexual homes compared to heterosexual families as a whole, and then compare this to those juvenile delinquents who were abused and came from homosexual homes to homosexual families as a whole.

Therefore, this study does not have equal conditions for comparison.

There is another problem with their comparison.  It is relevant is that all the couples made use of artificial insemination.  However, this report (see page 2) is being used to discuss homosexual couple adoptions and the objections to them:

Another claim about the origins of sexual orientation that has been put forth in litigation and public discourse by opponents of equality in marriage, adoption, and foster care for same-sex couples is that lesbian and gay parents are more likely to abuse their children sexually.

Quite simply, there is a difference between Artificial Insemination to have a child and to adopt a child.  You can't use the experience of one [artificial insemination] to argue in favor of the other [same sex couple adoption] without studying the experience of the other.

In short, the relevant issues which are different make any general conclusions drawn by this conclusion a weak analogy.

The Hasty Generalization

There is another problem with such a study .  The youth interviewed were in fact a total of 78 youths approximately 17 years of age (half male youth, half female youth) from 77 families which completed all stages of this study.  78 youth are in fact far too small a number to gauge the proper state of affairs of lesbian couples with children.  This is especially notable when the report describes the statistical breakdown of the geography of the couples:

Family region of residence (U.S.)
Northeast 47%
Midwest 1%
South 9%
West 43%

We should point out that 1% of 77 couples would be 0.77 families and 9% of the 77 couples would be 6.93 families.  In other words, in the entire Midwest, we have 1 family represented.  Sure we can assume this group rounded off, but one family in the entire Midwest?  That's asinine to assume they represent the entire lesbian population of the Midwest.

The footnote describes this situation as:

Between T3 and T5, the NLLFS families resided in large urban communities, midsized towns, and rural areas of California, Georgia, Louisiana, Massachusetts, Maryland, Minnesota, New York, Oregon, South Carolina, Texas, Vermont, Virginia, and Wisconsin

That's a pretty biased sample.  90% of the population is drawn from two regions.  Only 10% of the population from the South and Midwest (Georgia, Louisiana, Texas, Wisconsin and Maryland).

Moreover, to make a blanket assumption (0% of lesbian "families" abuse their children) requires how such couples behave in other regions of the world.  Essentially this is a report on how 77 lesbian families (of which 56% broke up within 7 years of the birth of the child [see page 3]) in the US, with a majority in the West and the Northeast) treated their children.

First, we need to know what number of lesbian couples exist in the United States, especially in each region, then what percentage of them these children make up.  Since this study in fact tells us that this study was made up of 77 families with 78 adolescent children (see page 3 of this report).  Since we don't know from this report the number of lesbian couples with children, we cannot say that such a sample is representative of the whole.

Indeed, on page 8 of this report, the Gartrell-Bos-Goldberg study admits the flaw with the NLLFS study:

Despite these strengths, the NLLFS has several limitations.  First, it is a nonrandom sample. At the time that the NLLFS began in the mid-1980s, due to the long history of discrimination against lesbian and gay people, the prospect of recruiting a representative sample of planned lesbian families was even more remote than it is today (Bos et al., 2007). A second limitation is that the NLLFS and NSFG were neither matched nor controlled for socioeconomic status, race/ethnicity, or region of residence. An analysis of a more economically diverse sample would be an important contribution given that same-sex couples raising children are more likely to live in poverty and have lower household incomes than married, heterosexual couples raising children (Albelda, Badgett, Schneebaum,& Gates, 2009; Julien, Jouvin, Jodoin, l’Archeveque, & Chartrand, 2008). In addition, now that it is possible to obtain more information about sperm donors, future studies might benefit from exploring the association between the offspring’s sexual orientation and that of both parents. Finally, although the NLLFS is the largest, longest-running prospective study of planned lesbian families, the findings would be strengthened by replication in a larger sample.

So, what is flawed is, according to Gartrell, Bos and Goldberg:

1. The sample is non-random.
2. The sample is not representative
3. The socio-economic status was not controlled in sample.
4. Race/ethnicity was not controlled in sample (adolescents were 87.1% white, 12.9% non-white).
5. The regions represented was not controlled in sample.
6. The sample is considered too small.
7. The study did not account for the sexual orientation of the sperm donor.

When you consider that any or all of these can throw off the actual results of the study, it would be a hasty generalization to assume that lesbian couples do not abuse their children on the basis of this study.

The Fallacy of Begging the Question

In discussing physical abuse, this study performs the Begging the Question fallacy when it comes to what is understood by physical abuse.  This study describes (page 7) the idea of less physical abuse among lesbian couples as:

In addition, corporal punishment is less commonly used by lesbian mothers as a disciplinary
measure than by heterosexual fathers (Gartrell et al., 1999, 2000, 2005, 2006; Golombok et al., 2003)

However, corporal punishment has not been established as physical abuse intrinsically, though there is no doubt that some can turn corporal punishment into physical abuse (the "link" referred to further on in the paragraph cited).  The point is, if parents do spank their children, is this automatically considered to be physical abuse?  Most parents, it would seem, would disagree.  So this is an issue which needs to be proven, not assumed to be true.

[In addition, this is a Weak analogy again.  Comparing Lesbian mothers with Heterosexual fathers misses a crucial comparison.  What is absent is the comparison with Homosexual fathers, as well as comparing lesbian mothers to heterosexual mothers]

Thus to conclude that there is more physical abuse among families with heterosexual male parents, basing it on the claim that corporal punishment is most likely to be done by a heterosexual male parent is to beg the question: that corporal punishment is abuse.

Conclusion

Unfortunately, this report makes use of a flawed sample, a weak comparison and an assumption that corporal punishment leads to physical abuse to argue that there is no basis for fears of homosexual couples adopting children.  Since the report by the NLLFS fails to meet the requirements for a controlled study with a representative sample which correspond to the questions asked, this report by the NLLFS cannot be said to prove its point.

Critiquing an Melkite Archbishop's Proposal on a Married Priesthood

Source: A Lebanese archbishop’s practical argument for married priests « CNS Blog

Preliminary Note

I suspect what we really have here is a CNS blogger seeking to promote her own view about a married priesthood, rather than a Melkite Archbishop seeking to overturn the discipline of celibacy.  This is not written out of disrespect of the Archbishop of Tyre, but rather looking at an article which seems to be overly generalized.

The Article in Question

In CNS news, an article was published telling us of the Lebanese Melkite Archbishop, George Bakhouni of Tyre, speaking of the priest shortage in the West, saying he does not have a shortage of priests in his own archdiocese because Eastern Catholics have married priests.  The article generally uses sympathetic language instead of neutral language indicating that the author supports the idea.

The article describes his situation as:

For the archdiocese’s 10 parishes, “I have 12 priests. Eight of them are married and four are single, but two of the singles are serving in Italy,” the archbishop said.

This article also says,

“Christianity survived in the Middle East because of the married priests,” the bishop said. Because they are married with families and homes, they tend to stay even when conflicts and hardship send many celibate priests fleeing to safety.

The Archbishop tells us:

The Eastern tradition, he said, is “to choose someone who has his own work in the particular village, a good man, a faithful man, a Christian man. He will study a little bit, some theology and philosophy, and he will be ordained.”

The archbishop said it doesn’t matter that it’s impractical to send a married man to the seminary for six years. “We don’t want all of them to be doctors or theologians,” but witnesses. Priests don’t all have to be well spoken orators; they could even be fishermen, like the Apostles, he said.

The important thing, he said, is that they live exemplary lives among their fellow villagers, know a bit of theology and the Bible and that they are available to celebrate the sacraments.

This may sound appealing to us in the West, particularly with the modern Western aversion to a hierarchical Church.  However, before asking "where do I sign?" we need to ask whether such a thing would work elsewhere.

Are The Situations Equal?

This is indeed the Eastern tradition, and it seems to work in the region where his Excellency lives, however, before applying it to the West, one needs to consider whether the situations are equal, to avoid the fallacy of the false analogy.

Comparing the Melkite Archdiocese of Tyre to my own Diocese of Sacramento reveals some interesting things.  In his Excellency's archdiocese, he has 10 parishes and 12 priests.  In Sacramento, we have at least 90 parishes (I lost count) and 246 priests (192 diocesan, 54 religious priests in 2004) serving over 500,000 Catholics who make up about 16% of the total population in the region.

The question of course is whether the situations are similar.  Of course they are not.  In the Sacramento diocese we have priests who travel from place to place in small rural areas as well as those who serve larger fixed dioceses.

However, it is the celibate model which also exists in mission territory in Africa and South America, where priests must travel large distances to evangelize to those people who are only beginning to learn about Christ.

Comparing Apples and Oranges

I think the problem is, the situation in the Melkite Archdiocese of Tyre is more static, where the main function of the priest is described as "they live exemplary lives among their fellow villagers, know a bit of theology and the Bible and that they are available to celebrate the sacraments" is different from the role of the priest is more diverse.

For a comparison to work, we do need to remember that they must not have differences which make the comparison invalid.  If situations 1 and 2 have conditions A, B and C the same, but contradict on relevant issues X, Y and Z then to compare situations 1 and 2 would be inaccurate and misleading.

Thus it is not my intent to disparage one or build up another form.  Rather, I wish to point out that in the Catholic Church, there are many regions of the world, and what works in one region may not necessarily work in another region, and it is for the Magisterium, not the individual, to decide what is best for the Church.  Hence we do have other rites than just the Roman Rite.  The Church respects the traditions of her fellow Catholics in regions where the Eastern Rites are followed, and I acknowledge the wisdom of the Church.

The Church, in her wisdom, permits the married priesthood in the Eastern Rites and calls for celibacy for priests in the West.  The situations seem to fit the needs.  If it ever turns out differently, the Church can change her disciplines to meet the needs of the faithful.

However, it would be wrong to merely say "a married priesthood will solve the vocations crisis" as a blanket statement.  Such a statement is a Dicto Simpliciter fallacy, making a universal statement where there can be exceptions (exercise is good for most people, but if you have heart disease and are on a respirator, perhaps not).

If conditions in West and East are the same, then one can perhaps make a rule of thumb on married priesthoods.  However, if conditions are not the same, then it would be unwise to say "It works here, therefore it will work there" without considering there may be exceptions to the rule.

Conclusion

I do not think the Archbishop is making this error however.  Rather I think the author of this CNS blog is making this error in hopes that a married priesthood will somehow "fix" all the woes of the West.

Personally I think that is an oversimplification, ignoring the problem of the growing secularism of the West, and that such married priests would need faithful teachers so they would pass on the teachings of Christ faithfully.

This is the reform which is being undertaken in the West, and I suspect that once completed, perhaps we would find we did not need a married priesthood after all.