Winter 1

The Case for Active Voluntary Euthanasia

Gerald A. Larne Joseph Fletcher Derek Humphry Helga Kuhse Robert L. Risley Pieter Admiraal

The Church Under Siege: Reflections on the Vatican/ Humanist Dialogue

Paul Kurtz

Also: George Bush and the Judiciary • Henry Morgent on Abortion Rights • Mathilde Krim on AIDS and Our Future IPTOO L ) WINTER 1988/89, VOL. 9, NO. 1 ISSN 0272-0701 Contents

62 LETTERS TO THE EDITOR 36 ON THE BARRICADES 66 IN THE NAME OF GOD 3 THE CASE FOR ACTIVE VOLUNTARY EUTHANASIA

4 Euthanasia: The Time Is Now Gerald A. Larue 7 Active Voluntary Euthanasia Derek Humphry 10 Excerpts from the Humane and Dignified Death Act... 11 In Defense of the Humane and Dignified Death Act Robert L. Risley 16 The Ethics of Active Voluntary Euthanasia Joseph Fletcher 17 Voluntary Euthanasia and the Doctor Helga Kuhse 20 Justifiable Active Euthanasia in the Netherlands Pieter Admiraal ARTICLES 22 AIDS and the Twenty-First Century Mathilde Krim 25 The Struggle for Abortion Rights in Canada Henry Morgentaler 44 The Church Under Siege: Reflections on the Vatican/ Humanist Dialogue Paul Kurtz 51 Unshrouding the Shroud Joe Nickell 52 Nietzsche's Der Antichrist: Looking Back from the Year 100 Robert Sheaffer 31 EDITORIALS President Bush and the Judiciary, Paul Kurtz I Religious Freedom and the 1988 Election, Robert Alley / I Survived the Humanist Congress, Tim Madigan 39 A FREE INQUIRY INTERVIEW The Frailty of Reason, Steve Allen, Jayne Meadows 57 BOOKS Mormonism Re-veiled, Vern Bullough I Sanctity of Life Versus Quality of Life, Gerald A. Larue / God and Stephen Hawking, Victor J. Stenger / Books in Brief

Editor: Paul Kurtz Senior Editors: Vern Bullough, Gerald Larue Associate Editors: Doris Doyle, Steven L. Mitchell, Lee Nisbet, Gordon Stein, Andrea Szalanski Managing Editor: Tim Madigan Executive Editor: Mary Beth Gehrman Special Projects Editor: Valerie Marvin Contributing Editors: Robert S. Alley, professor of humanities, University of Richmond; Paul Beattie, Unitarian Church, Pittsburgh; Jo-Ann Boydston, director, Dewey Center; Paul Edwards, professor of philosophy, Brooklyn College; Albert Ellis, director, Institute for Rational-Emotive Therapy; Roy P. Fairfield, social scientist, Union Graduate School; Joseph Fletcher, theologian, University of Virginia Medical School; Antony Flew, philosopher, Reading University, England; R. Joseph Hoffmann, chairman, Department of Philosophy and Religion, Hartwick College, Oneonta, N.Y.; Sidney Hook, Professor Emeritus of Philosophy, NYU; Marvin Kohl, philosopher, State University of New York College at Fredonia; Jean Kotkin, executive director, American Ethical Union; Ronald A. Lindsay, attorney, Washington, D.C.; Delos B. McKown, professor of philosophy, Auburn University; Howard Radest, director, Ethical Culture Schools; Robert Rimmer, author; Svetozar Stojanovic, professor of philosophy, University of Belgrade; Thomas Szasz, psychiatrist, Upstate Medical Center, Syracuse; V. M. Tarkunde, Supreme Court Judge, India; Richard Taylor, professor of philosophy, Union College; Sherwin Wine, North American Committee for Humanism Editorial Associates: Jim Christopher, Fred Condo Jr., Thomas Flynn, Thomas Franczyk, Robert Basil, James Martin-Diaz Executive Director of CODESH, Inc.: Jean Millholland Systems Manager: Richard Seymour Typesetting: Paul E. Loynes Audio Technician: Vance Vigrass Staff: Steven Karr, Lisa Kazmierczak, Marieen Kulman, Anthony Nigro, Alfrede Pidgeon

FREE INQUIRY (ISSN 0272-0701) is published quarterly by the Council for Democratic and Secular Humanism (CODESH, Inc.), a nonprofit corporation, 3159 Bailey Avenue, Buffalo, NY 14215. Phone (716) 834-2921. Copyright ©1988 by CODESH, Inc. Second-class postage paid at Buffalo, New York, and at additional mailing offices. National distribution by International Periodicals Distributors, San Diego, California. Subscription rates: $22.50 for one year, $39.00 for two years, $54.00 for three years, $4.00 for current issue; $5.00 for back issues. Address subscription orders, changes of address, and advertising to: FREE INQUIRY, Box 5, Buffalo, NY 14215-0005. Manuscripts, letters, and editorial inquiries should be addressed to: The Editor, FREE INQUIRY, Box 5, Buffalo, NY 14215-0005. All manuscripts should be accompanied by two additional copies and a stamped, self-addressed envelope. Opinions expressed do not necessarily reflect the views of the editors or publisher. Postmaster: Send address changes to FREE INQUIRY, Box 5, Buffalo, NY 14215-0005. The following statement was drafted by Gerald A. Larue, special editor of the euthanasia section of this issue, in cooperation with others. The Case for Active Voluntary Euthanasia

e, the undersigned, declare our support for the decrim- We support only voluntary euthanasia. We believe that Winalization of medically induced active euthanasia when once an adult has signed a living will expressing his or her requested by the terminally ill. personal wishes concerning treatment during a terminal illness We acknowledge that techniques developed by modern and/ or has signed a durable power of attorney for health care medicine have been beneficial in improving the quality of life statement enabling another to act on his or her behalf, the and increasing longevity, but they have sometimes been individual's wishes should be respected. Because most persons accompanied by harmful and dehumanizing effects. We are lack professional knowledge concerning methods of inducing aware that many terminally ill persons have been kept alive death, we believe that only a cooperating medical doctor against their will by advanced medical technologies, and that should be the one to administer the life-taking potion or terminally ill patients have been denied assistance in dying. In injection to the patient who has requested it and that the attempting to terminate their suffering by ending their lives doctor should be able to fulfill the patient's request without themselves or with the help of loved ones not trained in fear or threat of prosecution. medicine, some patients have botched their suicides and We respect the doctor's and the hospital's right to refuse to brought further suffering on themselves and those around participate in administering such terminal medications. We them. We believe that the time is now for society to rise would urge the medical profession to make clear the patient's above the archaic prohibitions of the past and to recognize right to change doctors and hospitals should his or her wishes that terminally ill individuals have the right to choose the for aid in dying be refused. We would urge that every effort time, place, and manner of their own death. be made to honor the terminally ill person's wishes in regard We respect the opinions of those who declare that only the to the time and place of death, and that if the patient desires deity should determine the moment of death, or who find family members to be present to give comfort, these requests some spiritual merit in suffering, but we reject their arguments. will be respected. We align ourselves with those who are committed to the We recognize that there may be some who would exploit defense of human rights, human dignity, and human self- the right to active voluntary euthanasia and take advantage determination: this includes the right to die with dignity. An of the ill and suffering. But we believe that protective laws underlying motive is compassion for those who wish to end can, and indeed must, be enacted to discourage and punish their suffering by hastening their moment of death. such action. There are those who would make a distinction between We respect the right of terminally ill individuals who do "active" and "passive" euthanasia; they would support the not wish to utilize euthanasia or hasten the moment of death. abandonment of "heroic" efforts to sustain life while opposing But we affirm that the wishes of those who believe in the any positive act to hasten death by increasing dosage of drugs right to die with dignity should be respected and that to do so or administering a lethal injection. We point out, however, involves the highest expression of moral compassion and that both passive and active euthanasia involve the intention beneficence. of ending a person's life.

Pieter Admiraal, M.D., Anesthesiologist, Reimer de Graaf Marvin Kohl, Professor of Philosophy, State University of New Gasthuis York College at Fredonia Bonnie Bullough, Dean of Nursing, State University of New Helga Kuhse, Deputy Director, Monash University Centre for York College at Buffalo Human Bioethics Vern Bullough, Dean of Natural and Social Sciences, State Paul Kurtz, Professor of Philosophy, State University of New York University of New York College at Buffalo at Buffalo Francis Crick, Nobel Laureate in Physiology, Salk Institute Gerald A. Larue, Professor Emeritus of Archaeology and Biblical Albert Ellis, President, Institute for Rational-Emotive Therapy Studies, University of Southern California at Los Angeles Roy Fairfield, Social Scientist, Union Graduate School Henry Morgentaler, M.D., President, Humanist Association of Joseph Fletcher, Professor Emeritus of Medical Ethics, University Canada of Virginia Medical School Robert L. Risley, Attorney, President, Americans Against Human Peter Hare, Chairman, Philosophy Department, State University Suffering of New York at Buffalo B. F. Skinner, Professor of Psychology Emeritus, Harvard Sidney Hook, Professor Emeritus of Philosophy, New York University University Rob Tielman, Co-president, International Humanist and Ethical Derek Humphry, President and Chief Executive Officer, National Union Hemlock Society Mitsuo Tomita, M.D., Assistant Clinical Professor, University of Edna Ruth Johnson, Editor, Churchman's Human Quest California at San Diego Euthanasia: The Time Is Now

Gerald A. Larue

he phone rings. The caller is a professor in Canada. the act of assisting death has been described as a final statement Her mother is in the hospital, in extreme pain and of love. T slowly dying of cancer. Medications cause grogginess I have encountered guilt in those whose loved one died or put her to sleep, but even in her drugged state she experi- in agony, begging for death, and the friend or relative or ences pain. She begs her daughter to help her die, to relieve lover did nothing to end the suffering. A rugged, elderly the suffering, to take away the pain. Even as the daughter Norwegian said, "He was my best friend. He asked me to talks with me from the hospital room the mother is moaning help him. He died in agony and I did nothing to help him in her sleep. I ask what the prognosis is. There is no cure. die. I have carried that burden ever since." A man in Arizona, The pain will continue and become more severe as the cancer in pained reminiscence, said, "She cried and moaned in the continues to invade vital organs. It is estimated that there morning, she cried and moaned at noon and during the night. will be two or three weeks of suffering before the exhausted, She begged me to help her die. She died crying and moaning. cancer-ridden woman will die. What can the daughter do? I can hear her cries still. I feel that I failed my wife when I note the details, record phone numbers—the daughter's she needed me most." home, the hospital room. I have no magic prescription. I The phone rings. The call is from an East Coast man I tell the daughter to talk to the doctor and then call me back. met at a humanist conference nearly twenty years ago. He Two days pass. I am haunted by the call, by the pain has AIDS and before the disease wastes his body and strength in the professor's voice, by feelings of my own helplessness. to the point where he becomes helpless and unable to act, I dial the hospital room. The daughter answers. "Oh, I am he wants to stockpile medication and die by his own hand. so glad you phoned. I have just given my mother the lethal I cannot recommend medication. I refer him to the book injection." I am stunned. What happened? "I did what you Let Me Die Before I Wake, by Derek Humphry.' He asks told me. I talked to the doctor. Today he came down the about euthanasia in Holland and I tell him of the magnificent hall and put a syringe in my hand and told me he never work of Pieter Admiraal, but warn him that Dr. Admiraal wanted to talk to me again about this matter." I ask what helps only his own patients. I probably will not hear from is happening now. "My mother and I said goodbye. I gave him again. her the injection. She is sleeping now and seems to be without His call reminds me of a young man who had had throat pain. She has that wonderful little smile that I love. It is cancer. It was in remission when he talked to my Death and the first time I've seen it in weeks." Dying class at the University of Southern California. Then, We meet a year later when she is in Los Angeles. What some eight months later, he phoned. He wanted to say good- are her feelings now? "I feel wonderful. My mother's death bye. His voice was weak and hoarse. The cancer had returned was peaceful. The suffering stopped. We said how much we and there was no cure. He owned a small, isolated cabin. loved each other. She thanked me for what I was about to He was inviting his closest friends (I was not one) to visit do. I gave her the injection and shortly afterward she died. with him, one or two at a time, to make their farewells. He I feel that I acted in love." But is there any guilt? "None died a short time later by his own hand. He was in control at all. I feel proud of what I did. I stopped her agony. She of his own death. He determined the moment and the mode wanted to die and I fulfilled her wishes. There is no guilt." of his death. He was in charge. He had time to make closure I have heard stories like this over and over again. Never with those who mattered most to him and even with some, have there been any feelings of guilt or of betrayal of trust like me, who were more distant friends. He died with dignity. or of having unnecessarily killed someone. In each instance, Pr here are others who did not die with dignity. Max Ferber, Gerald Larue is President Emeritus of the National Hemlock who wrote the moving piece, "I Cried, but Not for Irma,"2 Society, and is Emeritus Professor of Religion and Adjunct told my class that he watched his wife die in a hospital with Professor of Gerontology at the University of Southern tubes attached to almost every orifice of her body. She was California. comatose because of her medications. As he looked at this woman whom he loved and to whom he had been married

4 FREE INQUIRY for nearly fifty years, he felt anger at the indignity of her the request for death. This act is not murder, it is voluntary death. He wept, not because she was dead, but because of euthanasia—providing a good death, a dignified death. Simi- the manner of her dying. She was receiving the best medical larly, when such a patient is able to end his life without treatment, but her case was hopeless and the treatment simply assistance, the result should not be classified as suicide. prolonged her dying. The word euthanasia means a good death, a beneficial Max's anger drove him to actively support the California death, a dignified death. It signifies the termination of life Natural Death Act, which gives individuals the right to deny when the quality of life as defined by the patient has "heroic treatment" by signing a living will. This document degenerated to the point of meaninglessness, when the illness enables healthy persons to make known their wishes that heroic has reached a stage beyond the help of any physician or measures not be taken to prolong their lives should they medicine, when the pain has become unremitting and the become incompetent during a terminal illness. palliatives are inadequate and ineffective. At that point the I recall the young man I met at a Right to Die Conference afflicted person should have a choice: to continue to live in at Oxford. He was a quadraplegic, confined to a motorized wheelchair that he maneuvered with amazing skill. He hated In each instance, the act of assisting death his life. It had no quality. He wanted to die, but nobody would help him. He once attempted to steer his chair over has been described as a final statement of a cliff, but someone intervened. After I returned to America, love. I have encountered guilt [only] in those I read about his death. He had purchased a considerable whose loved one died in agony, begging for quantity of gasoline and spread it throughout the small cottage he owned. He then managed to ignite it and was cremated death, and the friend or relative or lover did alive. What a horrible way to die! How much more dignified nothing to end the suffering. and merciful his death would have been if a compassionate medical friend had been able to provide a lethal injection. pain or to die and end the suffering. Because many terminally Notions about the sanctity of life have meaning and sig- ill persons have been reduced to helplessness by their disease, nificance only when we are healthy and life is under our control. they need aid in dying. The time has come when the aid- The sanctity concept is reinforced by religious dogma and in-dying should be as readily available as a palliative when social abhorrence of killing except in extenuating circum- the patient requests it. stances, such as during wartime or in self-defense. To violate A properly signed and witnessed living will justifies legal- such generally accepted norms is to come under judgment ly, morally and, in most instances, theologically, the removal from religion, from society, and most of all from the law. of life-support equipment when a life that would otherwise We are told that "God gives life and only God should take end is being sustained artificially by machines. This form of life." In nontheological language this means that "nature euthanasia, popularly known as "passive" euthanasia, is widely produces life, nature terminates." Life and death are natural practiced throughout the world. Nevertheless, there have been facets of existence on planet earth. When this naturalistic cases, like that of Karen Ann Quinlan, when the heart concept is theologized, the caring dimensions of our common continued to beat and the lungs continued to function after humanity are set aside. We are informed that it is legally the machinery was removed. In such cases, if the patient has right and just, and theologically and sociologically proper, made the proper request, a lethal injection should be legally to prolong the life of a terminally ill person who is in intractable available, lending moral and perhaps theological support. pain. The doors of mercy and compassion are closed and Of course, some physicians may refuse to participate in legalistic thinking is in charge. euthanasia, and some hospitals may refuse the right to practice To challenge these beliefs is not to sanction suicide or euthanasia. The objections rest on religious, moral, and ethical murder. It is clear that the depression and despair that prompts interpretations, and decisions based on them deserve respect. normally healthy individuals to suicide can be dealt with psy- The patient and his family can find physicians and hospitals chologically; likewise, killing another for a selfish reason such willing to cooperate. Indeed, the wise patient and family will as anger cannot be justified. But euthanasia is something quite check with both the physician and the hospital to be sure different and must be separated from suicide and murder in that the patient's wishes will be honored. the eyes of society. On the other hand, there is good evidence that some doctors The wonderful progress of modern medical science has currently do give assistance in dying. There are those who, given us longer lives, medications to fight disease and control like Dr. Meyers in Scotland, Dr. Admiraal in Holland, and illness, and engineering that can cleanse kidneys, maintain Dr. Christiaan Bernard, formerly of South Africa, have made heart and lung functions, and so on. Our trained medical no secret of their participation in acts of active euthanasia. practitioners are committed to sustaining life through the In addition, polls taken in France, California, and Australia fullest use of such technology, but there are times when this have demonstrated that physicians are willing to admit to commitment can become a burden to the patient, to the family, the practice of voluntary active euthanasia, as long as their to the hospital, and to modest bank accounts. When the illness identities are not revealed.3 is terminal and the patient is in intractable pain and has In public, medical doctors generally maintain that they are expressed the wish to die with dignity, the time has come opposed to euthanasia. Off the record, however, some will when the medical doctor should be allowed to respond to admit that on numerous occasions they have administered

Winter 1988/89 5 huge overdoses of morphine to terminally ill patients for "pain stand, they will maintain silence about their private beliefs. control," knowing full well that the dosage is lethal and the The time has come to release medical personnel and hospi- patient will die. They protect themselves from potential law- tals from the fear of legal prosecution for practicing euthanasia suits or murder charges by using vague medical language to with patients who are terminally ill and who truly wish to justify their actions; they do not practice euthanasia, they die. It is possible to provide protective legislation against abuse. practice pain control. But in so doing they often bring about It is important that families and caring nonmedical persons the patient's death. be relieved of the burden of employing secretive ways to assist those they love who suffer terminal illness to die with dignity. Notions about the sanctity of life have One might argue against the young man in England who meaning and significance only when we are died in his self-made holocaust, but, horrible as his death was, he was in charge, he made the decision. It was not a healthy and life is under our control. [But] good death, but there was nobody to help him to achieve the doors of mercy and compassion are that end. Of course, not all quadriplegics want to die. I have met many who, despite their limitations, are living wonderfully closed when legalistic thinking is in charge. fulfilling, happy, and constructive lives. One world-class gymnast suffered a fall that left him quadraplegic. He controls At present, though most religious organizations oppose his motorized chair by blowing into small tubes mounted near voluntary active euthanasia, they support "passive" euthana- his face. He is now a sportscaster and a consultant to a firm sia4 based on the belief that by removing life-sustaining that designs equipment for the handicapped. He exudes machines, the physicians are not actively doing anything to enthusiasm about life and has no desire to die. bring on death, but are merely removing an impediment to But we are not all the same. I believe that if I were to natural death. This argument is obviously specious, for in become helplessly bedbound, limited in action and in the ability the act of removing the machinery, death is engendered. There to perform for myself, I would want to have the right to is fundamentally no difference between so-called passive choose for myself whether to continue to live. And should euthanasia and active euthanasia where lethal medication I, in my helpless state, decide not to live, I should like to causes death. have a caring physician administer a poison that would permit Humanist groups and Unitarian Universalists openly sup- me to die quietly and with dignity. I should not like to have port active euthanasia. When I have talked with clergy be- a nonmedical friend provide the lethal medication; there are longing to denominations that oppose euthanasia, I have just too many instances of bungled help. Furthermore, should encountered some church leaders who are well acquainted I be terminally ill and in intractable pain, and should my with the indignities and agony of terminal disease. They have continuing existence be a matter of only a few weeks, I should witnessed death without dignity among their parishioners and like to be able to bid farewell to those I love. To know that in their own families. But until their denomination takes a I am in control of my death would provide peace of mind even in the midst of pain. To be able to tell those who matter most to me how much I love them, to clear up any Doctors Polled on Life Support misunderstandings, to decide about the distribution of small Nearly eighty percent of American physicians favor possessions (my will takes care of other matters) would place withdrawing life-support systems from "hopelessly ill" or me in control of my being and my life right up to the last irreversibly comatose patients if the patients or their families moment. request it, according to a survey conducted by the American Not everyone would choose euthanasia. There are those Medical Association. who would prefer to fight for life in the midst of pain up The physicians were selected at random from the associa- to their last breath. This is their right. But we should all tion's files of active doctors, including members and nonmembers and physicians of various ages and both sexes. have the power to choose. The time has come for the legal- The doctors were asked: "Would you favor or oppose ization of voluntary medical euthanasia for the terminally ill. withdrawing life support systems, including food and water, from hopelessly ill or irreversibly comatose patients if they Notes or their families request it?" Fifty-eight percent answered 1. Derek Humphry, Let Me Die Before I Wake, Los Angeles: Hemlock/ "favor strongly," twenty percent answered "favor," five Grove, 1986. percent answered "oppose," ten percent answered "oppose 2. Max Ferber, "I Cried, but not for Irma," Readers Digest, April 1976. strongly," and seven percent answered "unsure." Sixty-seven 3. November 1987 Survey of California Physicians Regarding Voluntary percent of the doctors said they had been directly involved Euthanasia for the Terminally Ill, Los Angeles: The National Hemlock in such cases. Society, 1988. See also Helga Kuhse and Peter Singer, "Doctors' Practices Fifty-four percent said they were uncertain of the legal and Attitudes Regarding Voluntary Euthanasia," The Medical Journal of risks and responsibilities, while forty-three percent said they Australia, Vol. 148, 1988, pp. 623-627; and "5 French Doctors Aided in were certain. Ninety percent said doctors should initiate Deaths of Ill," International Herald Tribune, September 30, 1984. 4. Larue, Gerald A., Euthanasia and Religion, Los Angeles: Hemlock, discussions with patients or families, while 7 percent said 1985. • they should not.

6 FREE INQUIRY Active Voluntary Euthanasia

Derek Humphry hen Jean, my first wife, could no longer bear the what treatments she had undergone. pain and deterioration of her cancer-ridden body When he heard that her bones sometimes broke at the W and the distressed quality of her life, she asked slightest movement, he stopped the conversation. "There's no me to help end her suffering. It was a logical and poignant quality of life left for her," he said, getting up from his desk request. and striding to his medicine cabinet. But what was Ito do? I was not a doctor or pharmacist. Dr. Joe mixed some pills and handed a vial to me, explain- The violent ending of life through such means as shooting, ing that the capsules should be emptied into a sweet drink stabbing, or strangling was deeply abhorrent to me, largely to reduce their bitter taste. because my thirty-five years as a newspaper reporter had too "This is strictly between you and me," he said, looking often shown me the ugly end results. straight into my eyes. "Find a doctor who will give me a lethal overdose," Jean "You have my word that no one will ever know of your pleaded. No longer able to bear her suffering and noting the part in this," I promised. I thanked him and left. calmness of her request, I decided, then and there, to help. A few weeks later, when Jean knew the time had come, Who could I ask? The three doctors who had been treating she asked me for the drugs. As wrenching as it was, I had her came to mind first. They had spent much time caring to agree. We spent the morning reminiscing about our twenty- for her with great skill and dedication, but they now openly two years together. Then, after I dissolved the pills in some admitted that death was approaching and that they were coffee, we said our last goodbyes. I watched as Jean picked running out of countermeasures. up the coffee and drank it down. She barely had time to However, I was thinking of asking one of these three highly murmur "Goodbye, my love," before falling asleep. Fifty professional men to commit a crime by assisting a suicide. minutes later she stopped breathing. The penal code does not take into account a person's wish to die or how close she may be to inevitable death. If it were y wife died as she wished and with the dignity she discovered that one of Jean's doctors had helped her to die, M deserved. But Dr. Joe had broken the law by he would be subject to prosecution in court and possibly prescribing drugs for a patient whom he had never seen, and disqualified from practicing medicine. he had assisted a suicide by handing over the drugs knowing I couldn't ask them. But I had to help Jean—she was what they were intended for. depending on me. I remembered a young doctor whom I I, too, had committed the crime of assisting a suicide. I had met many years before while reporting on medical matters was living in Britain at the time, where the penalty for this for my newspaper. is up to fourteen years imprisonment, though the laws I called "Dr. Joe" and asked if we could meet. He invited regarding this issue are almost exactly the same in all Western me to his consulting rooms. He had by now become an countries and in every state. The penalty in California, for eminent physician with a lucrative practice, but as prestigious example, is five years. and powerful as he was, he had not lost the compassion and But did Dr. Joe and I commit truly felonious, culpable humanity that I had noted earlier. I told him how seriously crimes? Did we deserve punishment? Isn't it time we changed ill Jean was and of her desire to die soon. He questioned these archaic laws to better fit modern understanding and me closely on the state of the disease, its effect on her, and morality? Derek Humphry is the president and chief executive officer Not everybody has as good a friend in the medical profes- of the National Hemlock Society. He is the author of eight sion as I had. Why should caring doctors like Dr. Joe have books, including Jean's Way, Let Me Die Before I Wake, to take such appalling risks? I was later interviewed by and (with Ann Wickett) The Right to Die: Understanding detectives about Jean's death; had I broken down and revealed Euthanasia. He is also president of the World Federation his identity, Dr. Joe could have been prosecuted and profes- of Right-to-Die Societies. sionally ruined. There are other cases in which that has happened.

Winter 1988/89 7 The authorities only learned of the manner of my wife's that all treatment options had been exhausted and that the death from my biography of her, Jean's Way. The book caused patient would likely die soon. The law strongly emphasizes such a stir that they felt obligated to interrogate me. When that the legal and moral responsibility for the request falls the police came to talk to me, I immediately confessed and on the patient who makes it. The family of the patient must offered to plead guilty at any trial. However, a few months be informed of his request and their views may be taken into later I received a note from the public prosecutor: He had consideration if relevant—but they can neither press for death decided not to charge me. nor veto the request. Decent citizens want to avoid committing crimes, but there Once all the conditions are met and there has been reason- are many who have done exactly as I did to help a loved able time for afterthought, the doctor may help the patient one escape suffering. Surely, now is the time to modify the to die. But if the doctor does not agree with the patient's law to permit careful and lawful voluntary euthanasia for request, feeling either that it is not justified or that it offends those in the advanced stages of terminal illness. his ethics, he is not obligated to carry out the euthanasia The help of a physician is imperative, because loved ones himself. The doctor must, however, under penalty of law, and family members untrained in the medical profession are discharge the patient from his care, freeing the patient to seek rarely able to help a loved one to die. They lack knowledge a more sympathetic doctor. about drugs and their administration. Also, too often a close This part of the law applies only to legally competent friend or relative is inhibited by unfinished business, compli- patients. "Competence" in legal terms covers a broad spectrum cated feelings, guilt complexes, insecurity, and a dread of the of conditions so long as the patient can clearly voice an opinion. law's possible penalties, all of which make helping a loved The dilemma still remains of the patient who is comatose one to die impossible. Thus the sufferer is left stranded. or so mentally damaged—due, for example, to Alzheimer's A physician is not emotionally bound to the patient. There disease—that his wishes can no longer be expressed. are no enduring intimate connections. Doctors are body tech- The Humane and Dignified Death Act attempts to solve nicians, and most of them are caring, loving human beings this problem through the use of the Durable Power of At- as well. torney for Health Care, which, under existing law, permits The leading proponent of active voluntary euthanasia in a person to name a proxy to make medical decisions if he North America has been the National Hemlock Society, cannot. In the new law, the patient, while still competent, founded in 1980 in Los Angeles. For its first five years the must name the proxy and specifically state whether permission society worked to raise public consciousness about the issue to decide the time of death is included in the power. through books, newsletters, conferences, and media-briefings; The California legislation in many ways resembles the by 1985, public support was at a level high enough to prompt euthanasia law used in the Netherlands since 1984. Assisting legislative activities, and two Los Angeles lawyers, Robert a suicide remains a crime in that country, but, following a Risley and Michael White, working with the leadership of Dutch Supreme Court decision, physicians are granted a the Hemlock Society, drew up the California Humane and waiver of prosecution so long as ten criteria are fulfilled and Dignified Death Act. the case is reported to the Dutch Department of Justice for Though the Hemlock Society remains the intellectual un- review. Codifying of the law has been delayed in the Dutch derpinning of the movement, specializing in research and Parliament by political stalemates and bickering. publication, a new organization was formed in 1986 called The California law, too, would retain all the normal legal Americans Against Human Suffering. This group has the prohibitions on homicide, mercy killing, and assisted suicide. appropriate legal status to engage in active politics, whereas However, a physician would be relieved of culpability in the the Hemlock Society does not. AAHS plans to use California last crime so long as there was a witnessed written directive as its first target for the introduction of the law, since it is from the dying patient. known as a bellwether state for many social reforms. (In the The medical profession has been sending out mixed right-to-die field alone, California pioneered the living will messages about the advisability of a law that would permit in 1976 and the Durable Power of Attorney for Health Care doctors to, in effect, kill a patient on request. Would it destroy Law in 1984.) the trust that patients traditionally have in doctors? No; rather, Avoiding such words as euthanasia and suicide because it would inspire greater confidence because the physician would of their vagueness and emotional connotations, AAHS fights be empowered to undertake this final act of compassion. for an act that will introduce physician aid-in-dying for the Though only a small number of doctors need cooperate terminally ill patient who requests it. The proposed law is for euthanasia to be workable, surveys show that about half long and complicated because it must make allowances for of the California medical profession would be willing to employ existing laws on homicide and suicide and for public mental- it when necessary if it were legal. This estimate is corroborated health regulations. In essence, however, it would enable a by similar surveys in Britain, Australia, and the Netherlands. patient who is dying in an unbearable manner to request in The campaigners for the law are hampered because very writing that the treating physician administer to him, either few doctors who believe in justified euthanasia will express orally or intravenously, an overdose of a lethal drug. their views publicly. Not only do they fear reprisals for having It would be a negotiated death, with the exact manner broken the law, but they dread being flooded with requests and timing worked out between doctor and patient. A second for help from desperate patients, as some Dutch doctors have medical opinion would first have to be obtained to certify been.

8 FREE INQUIRY The leadership of the California Medical Association dis- society to choose to die in their own manner? At present, approves of the physician-aid-in-dying law. The CMA council the law severely restricts that right. says that its opposition stems from "a consensus of mental In 1990, the Humane and Dignified Death Act will be health workers that suicide is almost always a psychologically tried through the initiative process in four states—California, abnormal event."' Irrelevant, reply the supporters of the act, Oregon, Florida, and Washington. No group of politicians because the law concerns the dying—not the mentally de- in America or Europe will even consider introducing this type pressed or unstable. To label all dying people as depressive of law into senates or parliaments. This is strange, considering is unrealistic. that it has been demonstrated that an overwhelming sixty Medical leaders also claim that the ethical foundation of to seventy percent of electors want a law on this. Western their profession would be undermined if physicians became society has, after all, been hotly debating the subject for twelve agents in the premature, unnatural termination of life. It would years—ever since the Karen Ann Quinlan case in 1976. also undermine the hospice movement, some argue. Both This is an idea whose time has come. Without this propositions are rejected as unlikely and untenable by the fundamental right of choice in death, we are not truly free. proponents of the law. Our campaign is for the ultimate civil liberty.2 The slippery-slope argument—that the right to die would become the duty to die for the elderly and the handicapped— Notes is also cited by the opposing doctors. But this new law draws 1. Report to Council of the California Medical Association from the careful guidelines about conduct and who qualifies to make Committee on Evolving Trends in Society Affecting Life, Aug. 1, 1987. this request of a doctor. I would further stress that the Humane 2. For further details regarding euthanasia, contact the Hemlock Soci- and Dignified Death Act allows death only by request. ety, P.0. Box 11830, Eugene, OR 97440, tel.: 503/5748. • The Roman Catholic church has weighed in with the criti- cism that "legitimizing suicide" could have harmful effects on impressionable youngsters. Our response has been to cite Many Courts Have Upheld Right to Die historical precedent: When suicide and attempted suicide were decriminalized in the 1960s (Britain started the trend with The right-to-die issue has been in the public arena since the Suicide Act of 1961), why was no similar protest made? 1976, when the New Jersey Supreme Court, a bellwether Why did the suicide rate not increase then? in this field, decided that a comatose young woman Most of the attack is prompted by a fear of abuse of the named Karen Ann Quinlan could be removed from her law. Will elders be pushed into the grave by relatives greedy respirator. The court permitted her father to make that for inheritances? Will future governments build on the ac- decision but has in subsequent cases set out broad ceptance of the Humane and Dignified Death Act and ruth- guidelines for various categories of patients. lessly extend it to euthanasia for the physically and mentally In three important rulings last year, the New Jersey impaired? court reaffirmed that the decision rests primarily with Advocates of the new law are quick to point out that it the patient. In that regard, thirty-eight states and the is quite specific about who can obtain help with death and District of Columbia now have laws permitting living who can administer it. If the electorate is ever rash enough wills, written statements that certify in advance a patient's to vote into power a Nazi-style government, then the preferences about life-sustaining measures. consequences would be disastrous for healthy and sick alike. Connecticut's living-will statute, enacted in 1985, is Democracy would be finished. Our responsibility for now the subject of an appeal before that state's Supreme maintaining a caring and compassionate society is essential Court. The law permits an adult to complete a form to most aspects of life, including death and dying. requesting to be "allowed to die and not be kept alive through life-support systems if [his] condition is deemed eligious opposition to the Humane and Dignified Death terminal." R Act centers chiefly on the extent of God's dominion Another method of deciding on life-sustaining treat- and the belief that to end life before God wishes it to end ments is addressed in a bill that is awaiting action in is to defy his authority over humankind. This argument comes the New York Legislature. It would permit adults to almost exclusively from the leadership of the Roman Catholic designate proxies to make medical decisions on their church, Orthodox Jewry, and the fundamentalist churches, behalf if they become incapacitated. Six other states have with the Protestant churches tending to leave the matter to laws permitting this practice: California, Illinois, Maine, individual conscience in the light of prevailing circumstances. Nevada, Rhode Island, and Vermont. In other states the same thing is being accomplished The Unitarian church approves of voluntary euthanasia. The religious argument over euthanasia comes down to when an individual grants durable power of attorney whether God expects people to suffer pain and distress in to another. This legal device, which the New York Court their final days. Does suffering ennoble humans? Is suffering of Appeals has endorsed, is recognized to varying degrees in fifty states. a prerequisite to receiving God's grace? Surely, the answer must always remain with the individual. And what about the millions of atheists, agnostics, human- ists, and so on? Do they not also have the right in a free

Winter 1988/89 9 in the withholding or withdrawal of life- Excerpts from the Humane and sustaining procedures, or because he or she administers aid-in-dying. Fees for Dignified Death Act administering aid-in-dying shall be fair and reasonable as determined from time to time by the Department of Health Services. California Civil Code, Title 10.5 2525.8. Nothing herein requires a 2525.1. Adult persons have the funda- execution of the directive, has a claim physician to administer aid in dying if mental right to control the decisions re- against any portion of the estate of the he or she is morally or ethically opposed. lating to the rendering of their own declarant upon his or her death. 2525.9. (b) No physician, and no per- medical care, including the decisions to 2525.4. A directive shall have no force son acting under the direction of a physi- have life-sustaining procedures withheld or effect if the declarant is a patient in cian, shall be criminally, civilly, or or withdrawn or, if suffering from a a skilled nursing facility as defined in sub- administratively liable for failing to ef- terminal condition, to request a physician division (c) of Section 1250 of the Health fectuate the directive of the qualified to administer aid-in-dying. and Safety Code and intermediate care patient, unless he willfully fails to transfer Modern medical technology has made facilities or community care facilities at the patient upon request. possible the artificial prolongation of the time the directive is executed unless 2525.10. (a) The decision of an human life beyond natural limits. This one of the two witnesses to the directive attorney-in-fact to request a physician to prolongation of life for persons with is a patient advocate or ombudsman administer aid-in-dying shall first be re- terminal conditions may cause loss of designated by the Department of Aging viewed by a hospital committee of three patient dignity and unnecessary pain and for this purpose pursuant to any other persons. suffering, while providing nothing medi- applicable provision of law. The patient 2526. (b) The making of a directive cally necessary or beneficial to the advocate or ombudsman shall have the pursuant to Section 2525.3 shall not re- patient. same qualifications as a witness under strict, inhibit, or impair in any manner In recognition of the dignity and pri- Section 2525.3. the sale, procurement, or issuance of any vacy which patients have a right to expect, The intent of this section is to recog- policy of life or health insurance, nor shall the State of California shall recognize the nize that some patients in skilled nursing it affect in any way the terms of an right of an adult person to make a written facilities may be so insulated from a existing policy of life or health insurance. directive instructing his or her physician voluntary decision-making role, by virtue No policy of life or health insurance shall to withhold or withdraw life-sustaining of the custodial nature of their care, as be legally impaired or invalidated in any procedures or, if suffering from a terminal to require special assurance that they are manner by the withholding or withdrawal condition, to administer aid-in-dying. capable of willfully and voluntarily exe- of life-sustaining procedures from, or 2525.2. (g) "Terminal condition" cuting a directive. administering aid-in-dying to, an insured means an incurable condition which 2525.5. (a) A directive may be revoked qualified patient, notwithstanding any would, in the opinion of the two certi- at any time by the declarant, without term of the policy to the contrary. fying physicians exercising reasonable regard to his or her mental state or 2526.2 Any person who, except medical judgment, produce death, and competency. where permitted by law, falsifies or forges when the application of life-sustaining 2525.6. (a) Except as provided in sub- the directive of another, or willfully procedures would serve only to postpone division (b), a directive shall be effective conceals or withholds personal knowl- the moment of death of the patient, and for seven years from the date of execution edge of a revocation as provided in in the case of a patient requesting aid- thereof unless revoked prior to the end Section 2526.5, with the intent to cause in-dying, in the opinion of such physi- of the seven-year time period in the man- a withholding or withdrawal of life- cians such condition or conditions would ner prescribed in Section 2525.5. sustaining procedures or to induce aid- produce death within six months. 2525.6. (b) If the declarant becomes in-dying procedures contrary to the 2525.2. (h) "Aid-in-dying" means any comatose or is otherwise rendered incap- wishes of the declarant, and thereby, medical procedure that will terminate the able of communicating with the attending because of any such act, directly causes life of the qualified patient swiftly, pain- physician before the end of the seven- life-sustaining procedures to be withheld lessly, and humanely. year period, the directive shall remain in or withdrawn and death thereby to be 2525.3. The directive shall be signed effect for the duration of the comatose hastened or aid-in-dying to be adminis- by the declarant in the presence of two condition or until such time as the tered, shall be subject to prosecution for witnesses not related to the declarant by declarant's condition renders him or her unlawful homicide as provided in Chap- blood or marriage and who would not able to communicate with the attending ter 1 (commencing with Section 187) of be entitled to any portion of the estate physician. Title 8 of Part 1 of the Penal Code. of the declarant upon his or her death. 2525.7. No physician, or other person 2526.6. In no event shall life- ... A witness to a directive shall not be acting under the direction of a physician, sustaining procedures be withheld or the attending physician, an employee of who acts in accordance with the provi- withdrawn or shall aid-in-dying be the attending physician or a healthcare sions of this chapter, shall be guilty of administered to a patient solely because facility in which the declarant is a patient, any criminal act or of unprofessional he or she is a burden to anyone or because or any person who, at the time of the conduct because he or she participates the patient is incompetent. •

10 FREE INQUIRY In Defense of the Humane and Dignified Death Act

Robert L. Risley

mericans Against Human Suffering (AAHS), a tion, and the final decision is made by his agent, the decision nonprofit corporation, was established in 1986 for must be reviewed by a three-person ethics committee. A the purpose of changing state laws to permit The initiative protects physicians and other health-care physician aid-in-dying for the terminally ill. The organization workers acting under a physician's instructions from civil, has developed the Humane and Dignified Death Act Initiative, criminal, and administrative liability. It requires hospitals and which it hopes to qualify in the 1990 general elections in other health-care providers to keep records and to confi- California, Oregon, Florida, and Washington. dentially report certain information to the state health depart- The proposed act permits an adult the right to request ment. It also provides a means of limiting physicians' fees and receive a physician's aid in dying under carefully defined for professional activities related to complying with patients' circumstances. It enlarges upon the California Natural Death directives. Act and the Durable Power of Attorney for Health Care The law specifically forbids aid-in-dying to any patient Decisions Act. Under these statutes, an adult can declare that solely because he is a burden to anyone else. It does not he does not wish to be kept alive artificially by life-support change the law that makes aiding, abetting, advising, or systems, and can provide in advance for the appointment of counseling suicide a crime. It does not permit aid-in-dying an attorney-in-fact or proxy decision-maker who can deter- to be performed by loved ones, friends, or strangers, and does mine when life supports should be withheld or withdrawn not apply to children or to pregnant women. Indeed, it does if the patient becomes incompetent. not affect anyone who has not voluntarily and intentionally In addition to combining the two older laws and estab- completed and signed a properly witnessed directive according lishing the patient's right to a physician's aid, the initiative to the law. also protects and immunizes physicians and health-care Following are twelve objections to the Humane and Digni- workers from liability for carrying out a patient's wishes. To fied Death Act. The first nine are objections to the basic take advantage of this law, a competent adult must sign a concept of physician aid-in-dying and voluntary active eutha- Humane and Dignified Death Act Directive in the presence nasia, and the last three are specific technical objections to of two disinterested witnesses. the law as written. Before signing the directive, the patient must inform his family and indicate that he has considered their opinion, though the patient still retains the right of final decision as 1. The law would be abused. long as he is competent. The directive is good for seven years, but can be extended if the seven-year period ends while the The principal objection to a law permitting physician aid- patient is incompetent. in-dying is that it may be abused; that is, a patient's life may Several conditions must be met before a physician may be ended without his consent, for malicious—not merciful— legally comply with a patient's directive. First, the HDDA reasons. directive must have been properly signed by a competent The abuse of any law is always a possibility, and the HDDA adult and properly witnessed. Second, it may not have been is no different. However, law enforcement and the criminal- revoked. Third, the action must be taken within the seven- justice system exist so that we may identify, apprehend, and year period allowed. Fourth, two licensed physicians must punish those who break the law. The HDDA has built-in certify to a reasonable medical certainty that the patient is protection from abuse: Only licensed physicians are permitted terminal and that death is likely to occur within six months. to give aid-in-dying to the terminally ill patient who requests Fifth, if the patient becomes incompetent after that certifica- it. Merciful euthanasia performed by friends or loved ones will remain illegal. Society in general—particularly the weak Robert L. Risley is an attorney and a partner in the law and the elderly, who are most vulnerable—is protected because corporation of Risley and White in Los Angeles. He is presi- licensed physicians are not likely to abuse the law, as they dent of Americans Against Human Suffering. work under numerous constraints. Physicians are supervised by state licensing authorities and practice under a well-

Winter 1988/89 11 recognized code of ethics. Also, they are partially controlled life-support systems. In any case, if misconduct is suspected, by peer pressure from colleagues, by hospital staff and it must be investigated and those found guilty must be administration guidelines, by the desire to protect their reputa- prosecuted by the appropriate authorities. tions, and by conscience and the law in general. Moreover, In one celebrated case in California, two doctors who a physician's economic interests generally run counter to his removed life-support systems were charged with murder. They desire to fulfill aid-in-dying. It is axiomatic that since most were exonerated by the appellate court, which found that the physicians get paid for treating patients, the longer the patient physicians were simply following the patient's previously ex- lives, the longer the treatments will continue, and the longer pressed wishes and his family's instructions. the physician will get paid. If purely mercenary considerations If a doctor ends a life on his own initiative or at his own were involved, the physician would wish to keep the patient discretion, without having been requested by the patient to alive as long as possible. The physician would comply with do so, he has committed murder. But physicians do not simply a patient's directive to withhold or withdraw life-support murder their patients. measures or to give aid-in-dying out of compassion for the Some opponents claim that affirmatively ending life is an patient, as many physicians do today quietly and illegally at abuse of nature. But if active euthanasia is an abuse of nature great risk to themselves. Under the HDDA, physicians could because it involves our determining the time that death will legally assist dying patients who request help with the training, occur, then we are also abusing nature in a similar way when skill, and license that laymen do not possess. In complying we engage in passive euthanasia. In both cases, we choose with patients' requests out of compassion, the physicians must death in preference to prolonging life—either by administering conform strictly to the terms of the proposed act. a lethal substance or by discontinuing life-sustaining treat- Ordinarily, the physician has no reason to abuse the system. ment. Why is it an abuse of nature to determine the time However, for those who may be tempted to do so, the initia- of our own death when nature has given us autonomy, the tive provides an additional constraint: a limitation of fees that ability to choose? Is it not precisely this ability that gives may be charged for complying with any part of the directive. us special value and dignity as human beings? Is that not Moreover, permitting physicians to actively help patients equally a part of human nature? to die upon request may be safer for society as a whole than is the present practice of passive euthanasia. Active euthanasia requires that the physician confront the act head-on because 2. Diagnoses and prognoses may be erroneous. it is such an open deed. The morality of the act must be faced squarely since no one who is asked to help another Critics point out that physicians are fallible human beings to die will be indifferent to the request. Physicians in Holland like the rest of us, and may be mistaken in their diagnoses who have helped patients to die on request say that it is always a very emotional act, whereas passive euthanasia allows the or prognoses. They say that sometimes doctors tell patients physician a certain lack of responsibility. When life-support they only have a few months to live and the patients con- systems are removed, the physician claims that he is simply tinue living for years. letting nature take its course, or that it is now "in God's hands" The Humane and Dignified Death Act anticipates this and not his responsibility. The physician who decides to problem and requires a second opinion. The initiative spe- provide the help knows precisely what he is doing. He is not cifically requires that two licensed physicians agree that the simply pulling a plug, walking from the room, and handing patient is terminal; even then, the statute recognizes that two the responsibility to nature or God. He is deciding to help physicians may be mistaken as well. a fellow human being to ease out of this life, knowing full In practice, physicians know end-stage disease when it well the measure of his responsibility. exists. They know, for instance, that when a cancer is coursing Some opponents say that irresponsible physicians will be through the body with massive metastatic processes at work, able to sweep away their mistakes and dispose of incriminating it is only a matter of days, weeks, or months. Physicians evidence if physician aid-in-dying is legally permitted for the also know when treatment options have been exhausted. They terminally ill. should, and most do, inform patients and their families when Our response to this is simple. Regrettably, mistakes are this occurs. If there is any question about their opinion they made by everyone—including doctors. We see evidence of inform their patient of that as well. Moreover, they should this in the numerous medical malpractice suits being brought inform their patient of any new "medical breakthrough" that to court throughout the country. But we find no evidence may yet save his life. Armed with this information, the patient of physician abuse of living-will statutes, where physicians can decide whether to continue to endure the pain and indig- routinely remove life-support systems on the patient's prior nity a while longer, or request assistance in dying at the time written request. The living-will statutes contain specific and place of his own choosing and in the manner he sees constraints that guard against physician abuse—the Humane fit. and Dignified Death Act contains similar constraints. Specifically in relation to the HDDA, many claim that Physicians have the opportunity to hide their mistakes under a physician's prognosis is always imprecise and that it is im- present law, but none of the opponents of HDDA claim that possible for any physician to determine with any degree of that is happening. Moreover, the medical profession is well precision whether a person will die within six months. But aware of the risks presently associated with the removal of the directive specifically states:

12 FREE INQUIRY I recognize that a physician's judgment is not always certain, compassionate and caring doctors, at risk to themselves, sur- and that medical science continues to make progress in ex- reptitiously help their patients with end-stage disease to die. tending life, but in spite of these facts, I nevertheless wish They do this in the name of pain control. However, they aid-in-dying rather than letting my terminal condition take its natural course. are well advised not to discuss this with other health-care professionals or with their patients, as several recent prosecutions have demonstrated. Aside from the risks involved 3. The right to die will become a duty to die. for compassionate physicians, the real question becomes one of patient autonomy: "Whose life is it, anyway?" The answer Opponents claim that if we are given the legal right to decide is clear. the time, place, and manner of our own death, many people Simply saving life and prolonging it for years is an im- will be psychologically pressured by family, friends, the proper goal of medicine. The question for medicine today government, health-care providers, social workers, or other should be whether the patient is better off after the treatment terminally ill patients to exercise that right against their will. than before. We traditionally value length of life, but we must However, the will to live is enormously strong, too strong now learn to focus on the quality of life instead; and the to give way to the suggestions of others. The dying person true goal of medicine should be to improve the quality of may lovingly consider his survivors' well-being. But it is more life. Patients understand this better than doctors; seldom are likely that the pain, indignities, and loss of control resulting they obsessed with surviving at all costs, and they often become from the dying process will be the motivation for requesting less concerned with it as their illnesses become more severe. help in dying. Self-interest will prevail, though it may involve Most American doctors feel compelled to treat those they great loving concern. Psychologically, it is not likely that a can neither save nor comfort. It seems paradoxical that in third person's malevolent suggestion will motivate the patient a nation where doctors may through abortion end what could to make the request. be a productive life, they are charged with murder for ending The right to die becoming a duty to die is a concern only a life where hope no longer exists. in the abstract. If a greedy relative wants his dying loved one out of the way sooner, he will have to convince a treating physician that the dying person's life should be ended for 5. Physicians should not be executioners. reasons not involving the terminal illness but for other, mali- cious reasons. The principal check on this kind of abuse is Our more strident opponents say that doctors should not kill obviously the presence of a doctor. their patients. They should not be executioners. Get someone If pressure is applied to patients to end their lives, those else to do this dirty job, they say. persons pressuring their dying relative, friend, or ward should The merciful ending of suffering at life's end upon a patient's be prosecuted for aiding, abetting, and advocating a suicide, request is not killing. Killing implies ending the life of someone which is now a crime in every state in the union. Encouraging who does not want to die. The man on the gallows, in the a suicide will remain a crime after the Humane and Dignified electric chair, or in the gas chamber usually wants to live; Death Act is passed. the person who ends the condemned criminal's life is an ex- ecutioner. But abiding by a terminally ill patient's own request for release from the agonies of the final days of the natural 4. The patient/physician relationship will dying process simply is not killing in the ordinary sense of be weakened. the word. It is an act of mercy. The disease or the trauma is the killer, not the gracious human being who helps the patient Opponents claim that if physicians are given the right to end out of his final agony. To suggest that this humane act of their patients' lives when the patients request it, patients will a physician makes him an executioner is to misuse terms. lose trust in their doctors. Some critics have even suggested Physicians have the knowledge necessary to help us the that people in rest homes will be afraid to drink their tea way we sometimes want and need help at life's end. The for fear that it is poisoned. merciful application of their knowledge upon request is appro- This claim is farfetched, but deserves attention. We must priate, as physicians are often with us at life's end anyway: be vigilant and careful of the interests of the weakest and Eighty percent of Americans today die in some kind of health- most susceptible members of society. We must give them the care facility under a doctor's control and management. Physi- love and treatment they deserve. We must constantly guard cians are licensed and have access to the needed drugs. There- against any abuses of their rights as human beings. fore, because of the doctor's knowledge, license, and proximity A doctor who could gently relieve the suffering of his dying and because merciful release on request is not killing, physi- patient but refuses to do so because it is illegal does not generate cians are the appropriate helping agents. confidence in either the patient or his family. Honesty and the knowledge that the physician will relieve the patient of the horrible suffering associated with a terminal illness when 6. A new law is unnecessary. requested will in fact strengthen the patient/ physician relationship and create greater confidence in the physician. Opponents claim that it is possible to control the pain asso- Today, despite the fact that abetting a suicide is a felony, ciated with terminal illness in ninety-five percent of the cases;

Winter 1988/89 13 all that is needed is to teach doctors not to worry about making Many doctors have never taken the oath; it is not routinely addicts of dying people. If physicians would only learn to administered by medical schools or by state licensing authori- administer enough morphine or other narcotics, patients would ties. It is recited at some graduation ceremonies and is studied never suffer. by medical students only as a part of medical history and On the contrary, in many cases the pain of terminal illness tradition. cannot be controlled. Even if it were true that pain could Nevertheless, the oath has served as a reminder to those be lessened for ninety-five percent of the patients, the other who practice the healing arts of their high obligation to patients five percent deserve consideration. and their corresponding duty to sublimate their own good Furthermore, many of those patients who are not in a and passion for the concern of patients. The essential provision great deal of pain nonetheless do not wish to live the final of the oath is: "I will prescribe regimen for the good of my days, weeks, or months of their lives in a zombielike stupor patients according to my ability and my judgment and will with nearly no cognition remaining and little control over never do harm to anyone." most aspects of their lives. They may not be able to control The oath has not remained inviolate and sacrosanct bodily and/ or mental functions, perceptions, and responses. throughout the years. One of its prescriptions provides: "Nor Those terminal persons who are not in great pain and agony will I give a woman a pessary to procure abortion"; yet most should have the right to make their own decisions about their physicians in this country now agree with freedom of choice own lives. They should not be compelled to be dependent for pregnant women. The medical profession has not blindly on others for every menial function; for most people it is followed the dictates of the oath, but applied common sense important to retain personal dignity and self-control. They and modern understanding in a way that sometimes violates should have the freedom to choose when death is imminent the oath's literal terms. and treatment options have been exhausted. If Hippocrates were alive today and could see the extent of medical technology, the pumps, tubes, syringes, dialysis machines, respirators, and endless numbers of drugs that exist, 7. Physicians who administer aid-in-dying will controlling nearly every life function, he would probably word violate the Hippocratic oath. his oath differently. The oath is more than two thousand years old, and following its terms literally surely is not required, The full text of the Hippocratic oath reads: particularly when many physicians do not actually swear to it in the manner prescribed. I swear by Apollo the physician, by Aesculapius, Hygeia, and Panacea, and I take to witness all the gods, all the goddesses, to keep according to my ability and my judgment 8. Legalizing physician aid-in-dying is the first step the following oath: To consider dear to me as my parents him who taught on a slippery slope. me this art; to live in common with him and if necessary to share my goods with him; to look upon his children as Critics suggest that once society accepts physician aid-in-dying my own brothers, to teach them this art if they so desire for the terminally ill, there is no rational way to limit volun- without fee or written promise; to impart to my sons and tary active euthanasia and prevent its abuse; once voluntary the sons of the master who taught me and the disciples who euthanasia is legalized, it will lead to involuntary euthanasia have enrolled themselves and have agreed to the rules of the profession, but to these alone, the precepts and the instruction. and society will seek to kill those of its members who are I will prescribe regimen for the good of my patients according a burden to others. to my ability and my judgment and never do harm to anyone. But the slope is not slippery, because the distinction is To please no one will I prescribe a deadly drug, nor give clear. It is a matter of rightfully ending one's own life with advice which may cause his death. Nor will I give a woman a pessary to procure abortion. But I will preserve the purity a physician's assistance, as opposed to wrongfully ending some- of my life and my art. I will not cut for stone, even for patients one else's life for whatever reason. The laws in our society in whom the disease is manifest; I will leave this operation make the distinctions every day. Men and women of ordinary to be performed by practitioners. In every house where I conscience make them every day as well. There is no slippery come I will enter only for the good of my patients, keeping slope; it is but a step in the right direction. myself far from all intentional ill-doing and all seduction, and especially from the pleasures of love with women or with men, be they free or slaves. All that may come to my knowledge in the exercise of my profession or outside of my profession 9. We may become like Nazi Germany if we adopt or in daily commerce with men, which ought not be spread the Humane and Dignified Death Act. abroad, I will keep secret and will never reveal. If I keep this oath faithfully, may I enjoy my life and practice my art, respected by all men and in all times; but if I swerve from It has been suggested that we run the risk of becoming a it or violate it, may the reverse be my lot. violent and uncaring nation if we adopt the Humane and Dignified Death Act. Opponents claim that euthanasia was Few, if any, physicians today believe in the Greek gods, permitted in Nazi Germany and escalated into mass genocide. much less swear by them. To many Catholic, Protestant, and Answering this criticism is hardly necessary because it is Jewish physicians, taking such an oath would be anathema. apparent that America is not Nazi Germany and Americans

14 FREE INQUIRY are not Nazis. This is not to say that we should be complacent the patient to designate an attorney-in-fact or surrogate or that we should allow our government to violate basic human decision-maker to act in his stead. These critics assert that rights. If a government, a family member, or a health-care the provision is too risky because the dying person might provider arbitrarily decides that someone must die, it is murder, change his mind while incompetent or might have changed and the perpetrator must be prosecuted. his mind while competent but failed to notify anyone of that Under the Humane and Dignified Death Act, the decision change. They maintain that the request for aid in dying should is an individual action made by an autonomous person about be limited only to those persons who can have a face-to- his own life and no one else's. Freedom to choose the time face conversation with their physician. and place of your own death is a part of the inalienable right Thousands of people would be excluded from the operation of self-determination. of the act if the surrogate decision-maker concept were elimi- nated from its provisions. Alzheimer's victims and others who become incompetent 10. The Humane and Dignified Death Act is not after signing a directive would not have their wishes carried limited to persons in intractable pain. out, since the condition for its activation—that is, concurrence of two licensed physicians that the patient is terminal—would The criticism is unjustified that the initiative is not restricted not occur until after the patient had become incompetent. to persons in intractable pain and arguably should be. Most At that time, a face-to-face patient/ physician conversation dying people wish to end their lives because of the indignities would be neither meaningful nor legally binding. Since cases of the dying process and because of their loss of control; of Alzheimer's disease are increasing throughout the country not because of intractable pain. Terminally ill people who at an enormous rate, the provision for a surrogate decision- are unable to control any of their bodily functions, who cannot maker seems appropriate. Moreover, the statute provides for move their limbs, are unable to talk, and are totally dependent revocation by several means and there is the added safeguard upon others for every element of their existence should have of review by an ethics committee when a decision is made the same rights as those who are in intractable pain. Their by an attorney-in-fact. self-determination is of overriding importance.

Summary 11. The law is not limited to cases where all treatment options have been exhausted. Although Americans Against Human Suffering continues to receive formal opposition from the California Medical Asso- This objection is based on doubletalk. The Humane and ciation, California medicine is a house divided on this issue. Dignity Death Act is limited to people suffering from a termi- In the May 1988 issue of Physician, published by the Los nal condition, which is defined as "an incurable condition Angeles County Medical Association, a survey of members which would, in the opinion of two certifying physicians indicated that forty percent of the physician respondents exercising reasonable medical judgment, produce death" favored the initiative, and forty-two percent favor active within six months, "when the application of life-sustaining euthanasia. This survey is supported by the National Hemlock procedures would serve only to postpone the moment of death Society's California Physician's survey made in November of the patient." 1987, which indicated that nearly two-thirds of the physician If the condition is incurable, surely there can be no treat- respondents believed the law should be changed to allow ment option available, and conversely, if there were treatment doctors to take active steps to bring about a patient's death options, surely the condition would be curable. Moreover, under some circumstances. Fifty-one percent of those surveyed the law requires that two physicians declare the patient to indicated they would .practice active voluntary euthanasia if be terminal before he can legally receive aid in dying. it were legal. On May 8, 1988, the Los Angeles Times reported However, the HDDA does not contemplate precise prog- on a survey conducted by the San Francisco Medical Society nosis; it requires only that the physician determine with of its members: Of the 750 physicians who participated, seventy reasonable medical judgment that death will occur within a percent supported making voluntary euthanasia legally six-month period. This is certainly well within most physicians' available to patients. Forty-five percent said they would carry prognostic abilities. Indeed, most physicians agree that they out the request for euthanasia from patients. can determine when death is imminent within a time span Though the Catholic church and a few Protestant denomi- much narrower than that delineated in the HDDA. Moreover, nations, as well as the Jewish hierarchy, are officially opposed the possibility that a physician may make a mistake must to legislation such as the HDDA, the Unitarian church and be assumed by the patient. the Humanist Society support the initiative. Furthermore, surveys indicate that as much as two-thirds of the American public, including those who identify themselves as religious, 12. Surrogate decision-making is inappropriate. favor active voluntary euthanasia. Though it still has a long way to go, AAHS has come Some criticize the Humane and Dignified Death Act's durable- a long way in the fight for the right of self-determination power-of-attorney-for-health-care provision, which permits for the terminally ill. Achievement of this goal is inevitable. •

Winter 1988/89 15 The Ethics of Active Euthanasia

Joseph Fletcher

ome of the core ethical questions in death and dying to carry out his voluntary choice to die. surround the issue of active euthanasia. By definition, Many polls have shown that the majority of Americans Seuthanasia is always voluntary, never imposed; the key favor medical assistance in euthanasia; but only a minority term therefore is "active." Is it never morally right to end of physicians want it and, indeed, most reject the very thought. human life, even when natural (pathological) causes are not The recent failure of a California initiative to legalize medically yet sufficient to the task but a medical prognosis has deter- assisted euthanasia shows how hard it is to discard strong mined that natural death is only days, weeks, or months away? taboos. But in this case, as in others, continued rational dis- Is it unethical to cause death by direct means when passive cussion is steadily eating away at the taboo. acceptance of death is impossible and heroic efforts must be The courts, especially at the appellate level, have declared employed to hold it off? that allowing patients to die by starvation if they choose to Our right to stop treatment, even when the foreseeable do so is neither suicide nor euthanasia; but this assertion has consequence is imminent death, has long been a part of the never been defended through ethical reasoning because the common law, and the courts generally uphold it. This is courts cannot make a coherent case for a position based on "passive" euthanasia as enforced by living-will or right-to- mere semantics. The old irrational taboo against all suicide die laws in nearly forty states, with more and more following and euthanasia, without discrimination, is on its way out for suit. The real ethical issue arises when death is desired but very practical as well as humane reasons. does not come when treatment is stopped—when natural death Choosing to die is suicide, of course; but it is seriously would be a long and painful process and the only way to open to challenge whether suicide is intrinsically and always end the suffering is by the direct means of omission (by not morally wrong. There are situations in which suicide is the supplying food and hydration) or commission (through ad- most humane course and therefore is morally correct. Like- ministering a lethal agent, lowering respiration to the lethal wise, assisting those who choose to die is euthanasia, but the level, or the like). dogmatic notion that it is always wrong is ethically mistaken. Active euthanasia can be either self-administered or pro- Why, after all, is it not legitimate to do for patients what vided by someone else. Today, a physician or a nurse directed is legitimate and legal for them to do for themselves? No by a physician can typically offer the most practical kind of one in the medical establishment has ever tried to show why assistance to a patient in extremis. Nearly fifty years ago, active euthanasia is not ethical; they just assert that passive I called this "voluntary medical euthanasia," and the ethical euthanasia is ethical. On the ethical principle that circum- grounds on which I did so are stronger today than ever before. stances alter cases, there can be and are cases in which the Close analysis reveals that the distinction between passive right thing to do is to die, not only when fighting a war and active euthanasia is in fact vacuous and groundless, since and in acts of heroism, but in sickbeds where suffering and the intention is the same whether the death desired is contrived a diminishing quality of life are irreversible. And where death by direct or indirect means. The difference is only descriptive is in order, so is giving help to attain it. or operational; the moral significance in both situations is In any humane or humanistic view of what is good, it simply release by death. is morally wrong to compel hopelessly suffering or irreversibly To address the problem rationally, we must realize that debilitated patients to stay alive when death is freely elected. suicide and euthanasia are part and parcel of each other. Dogmatic prohibitions of suicide and euthanasia, whether Suicide is acting in such a way as to bring about one's own religious or legislative, are in fact the deliberate torture of death; euthanasia is acting on another's behalf to help him unwilling human beings, and they deny them the freedom to choose for themselves as well. When continued life is not Joseph Fletcher is Professor Emeritus of Medical Ethics at wanted by such patients, and their deaths would not injure the University of Virginia. He has written more than 170 others in any substantial way, there is no ethical excuse for articles and several books, including Humanhood: Essays in forcing them to stay alive. Biomedical Ethics and The Ethics of Genetic Control. To summarize: We should decriminalize euthanasia just as we have decriminalized suicide. •

16 FREE INQUIRY Voluntary Euthanasia and the Doctor

Helga Kuhse

or generations, doctors have pledged respect for the patient to die. The following case occurred at St. Vincent's human life. t But what does "respect for human life" Hospital in Melbourne, Australia, earlier this year: F mean? In the past, many people thought the answer was clear. They subscribed to the "sanctity-of-life" view, Thirty-nine-year-old Mrs. N. had been suffering from motor according to which all human life, no matter what its quality neurone disease for a number of years. By 1988 she required or kind, is equally valuable and inviolable. This was sometimes a ventilator to keep her alive. Following her request to be understood to mean that health-care professionals must always allowed to die, the ventilator was gradually withdrawn, and she died five hours later.4 do everything possible to prolong their patients' lives. As one doctor, C. S. Cameron, a well-known cancer specialist, said: The question I want to raise is this: if it is thought to be morally permissible to allow a patient to die by The preservation of life must be the sole principle guiding medical practice, including the treatment of the hopeless discontinuing or not implementing treatment that would, if cancer patient. This principle cannot be tampered with or employed, sustain the patient's life, what—if anything—could interpreted loosely.2 possibly make it wrong to help a patient to die by directly ending her life? The principle that human life must always be preserved The distinction between allowing a patient to die (for was applied in the following case, described in the British instance, by turning off a ventilator, withholding antibiotics, Medical Journal: or not calling the resuscitation team until it is too late) and helping a patient to die by administering a lethal drug is often A sixty-eight-year-old doctor was admitted to the hospital referred to as the distinction between passive and active with advanced cancer of the stomach. Ten days after palliative euthanasia. While there is, strictly, nothing passive about turn- gastrectomy was performed, the patient collapsed with a massive pulmonary embolism and an emergency operation ing off a ventilator or making the conscious decision to "go was performed. slow" when calling the resuscitation team, there is some justifi- When the doctor regained consciousness, he requested that cation in calling this form of euthanasia passive because the should he suffer a similar collapse, nothing be done to prolong health-care professional is not the direct cause of death. Rather, his life because he was suffering intensely. He wrote a note the patient whose respirator is turned off dies of the underlying to this effect in his case records and the hospital knew of his wishes. Two weeks after the embolectomy had been per- disease—respiratory failure due to motor neurone disease, formed, the patient suffered a series of heart attacks; his heart pneumonia, or whatever. In active euthanasia, on the other was restarted five times in the one night. He recovered hand, the patient dies because she has been given a drug that sufficiently to linger on for three more weeks before he finally directly causes her death. died.; Today, passive euthanasia is widely accepted. It occurs many times a day in our hospitals. Active euthanasia is not This case occurred some twenty years ago. Today's health- as widely accepted and many people regard it to be morally care professionals—even those who speak of the "sanctity of wrong. But what, if anything, is the moral difference between human life"—do not generally believe that they must always active and passive euthanasia? And how should doctors, whose prolong every patient's life by any possible means. Rather, primary responsibility is to their patients, view the practice? they generally understand "sanctity of life" to mean that while The traditional value underlying health care has been life, it is always wrong to shorten a patient's life directly (say, by and doctors have, for a long time, been exhorted to respect administering a lethal dose of a drug), there are times when and prolong life. But our increasing ability to prolong life, it is permissible to withhold or withdraw "extraordinary" or even in circumstances where the life thus prolonged is of little "disproportionate" life-sustaining treatment, thereby allowing or no benefit to the patient whose life it is, has forced us to reflect on our traditional value judgments. Today, most Helga Kuhse is deputy director of the Monash University people no longer believe that human life, regardless of its Centre for Human Bioethics, in Melbourne, Australia. quality or kind, must always be preserved, and the more reasonable philosophies of health care hold that the primary

Winter 1988/89 17 obligation of health-care professionals is not to prolong life The distinction between ordinary and extraordinary means but to act in their patients' best interests.5 of treatment, however, is fraught with difficulties. Not only This, it would seem, is a sound move. It allows health- are there problems in determining what is ordinary and what care professionals to provide or withhold life-sustaining is extraordinary treatment in the modern hospital setting, there treatment depending on whether their doing so is in the is also the more fundamental problem of finding moral patients' best interests. This focus on the patients' best interests, relevance in this distinction. It may well be that we like to rather than on the mere extension of life, is summed up by think of one treatment as ordinary and of another as Dr. Geoffrey Parkin, the director of intensive care at a extraordinary; what is important from the moral perspective, Melbourne hospital: "The wise doctor, in a thousand different however, is not the ordinariness or the extraordinariness of settings, will make kind decisions which, compared to what a treatment, but rather whether a particular treatment will might be technically possible, will shorten the patient's life." benefit a particular patient—and what constitutes a benefit What is at issue is not "the blind pursuit of survival," but in this context is something for the competent and informed the "best interests of the patient."6 patient (not the health-care provider) to decide. Sometimes hopelessly ill patients request active help in Our increasing ability to prolong life has dying. These may be patients who do not require life-sustaining treatment and who, short of refusing food and water, have forced us to reflect on our traditional value no other way of hastening their deaths; usually they are judgments.... The primary obligation of suffering from the end stage of a fatal condition that will health-care professionals is to act in their not result in a swift and painless death. Rather, patients may patients' best interests. take days or weeks to die, sometimes under very distressing circumstances. The following case is an example of this:

But what is in the "best interests" of the patient? When An elderly, competent man, Mr. G., was dying of cancer is death, rather than continued life, in a patient's best interest? of the throat and was in considerable distress. He would have been able to live for a few more weeks if tube-feeding were It is widely recognized that in this regard it is important to continued. Mr. G. repeatedly indicated that life had become distinguish between competent and incompetent patients. a burden to him and that he would like to die. Since he While all patients have an interest in well-being (that is, free- knew that things would get worse, he asked his doctor for dom from pain, restoration of functioning, and so on), com- active help in dying. He did not, and legally could not, get petent patients also have an interest in autonomy or self- this help. The doctor indicated that all she could do was to have the feeding tube removed. This was done and Mr. determination. G. died a week or so later.? A competent patient's interest in autonomy or self- determination is recognized in an important legal right: the What Mr. G. had asked for was active euthanasia—a good right to bodily self-determination in health-care. This involves and painless death. But this is not what he got. He died under the right to make the ultimate decision about what will or circumstances that he and those caring for him found distress- will not be done to one's body and includes the right to accept ing and undignified. Would it not have been better—and in or refuse treatment—even life-sustaining treatment. Unless the accord with the primary obligation of health-care professionals right to refuse treatment is honored, the idea of autonomy to act in their patients' best interests—to help this patient or self-determination becomes meaningless and we fail to treat to die? the patient as a person. Compare this and similar cases with that of Maria Baren- When the medico-moral committee (comprising doctors, dregt: nurses, and ethicists) at St. Vincent's Hospital decided to comply with Mrs. N.'s wish to have her life-support discon- In 1976, eighty-nine-year-old Maria Barendregt moved into tinued so that she would be allowed to die, they respected a center for the aged and became the patient of Dr. Schoon- her moral and legal right to bodily self-determination. heim. She was a vital and strong-willed person and set great store by her independence. During the next few years, her Newspaper reports claim that the patient was given drugs health deteriorated and on several occasions Maria asked her to relieve distress and that she was not suffering during the doctor to help her die. Dr. Schoonheim did not initially dying process. A course of action such as this—honoring the respond to her request. patients' wishes and ensuring a distress-free dying process— By September 1981, Maria Barendregt was no longer able would seem to accord well with the primary obligations of to leave her bed. Soon she could no longer sit up, and then health-care professionals vis-à-vis their patients: to respect the even speaking became difficult. By then she was ninety-four years old. Totally dependent on the nursing staff for washing, patients' autonomy and to ensure their well-being. evacuation of her bowels, and for general care, Maria Baren- But not every hopelessly ill patient who would like to die dregt remained mentally alert and was fully conscious of her is in the position to have this request honored. Some health- progressive decline. Her requests to Dr. Schoonheim to care providers, for example, believe that there is a morally shorten her life were increasing in urgency. A series of talks relevant distinction between so-called ordinary and extraor- took place between the patient, her son, Dr. Schoonheim, and his assistant, culminating in Dr. Schoonheim's decision dinary means of treatment, and that patients must always to accede to Maria Barendregt's request. accept ordinary care, though they are free to refuse A few days later—in the presence of his assistant—Dr. extraordinary treatment. Schoonheim gave her an injection which put her to sleep.

18 FREE INQUIRY A little later, he administered a second injection and Maria care professional's action or omission shows proper respect Barendregt died. Dr. Schoonheim advised the Medical for an individual patient's autonomous choice and well-being. Examiner that he had performed an act of active voluntary Certainly, health-care professionals should not be com- euthanasia.8 pelled to participate in practices to which they object on religious or other grounds. There is, however, good recent This case happened in Holland. It provided the impetus evidence to suggest that a large number of doctors support for the path-breaking judgment of November 1984 in which the law reform to allow active voluntary euthanasia, not only the Supreme Court of Holland upheld the District Court's in Holland, but in Australia and the United States as well. decision that a doctor may, in circumstances such as these, A recent survey conducted by the Centre for Human Bioethics practice active voluntary euthanasia. The court reasoned that to determine the practices and attitudes of a random sample when a competent patient, whose medical condition cannot of doctors in Victoria, Australia, found that twenty-nine per- be alleviated to the patient's satisfaction, expresses the con- cent of doctors who had been asked to, had practiced active sidered wish to die, doctors have two conflicting duties. On voluntary euthanasia at least once; sixty percent of all re- the one hand, doctors have the duty to uphold the laws of spondents thought the law should be changed to allow it, the land, which prohibit killing; on the other hand, doctors and forty percent said they would practice active voluntary have the duty to put the patients' wishes first. Since doctors euthanasia if it were legal.10 A similar survey was undertaken cannot satisfy both duties, they cannot be held criminally by the San Francisco Medical Society to determine its mem- responsible when they do what their professional duty bers' attitudes toward the practice. This survey showed an demands—namely, putting the patient's interests first. even higher support for active voluntary euthanasia: Seventy In its 1983 Declaration of Venice, the World Medical percent of the respondents thought that terminally and in- Assembly stated that a doctor has a duty "to act to protect curably ill patients should have the option of requesting active the best interests of his patients."9 In countries other than euthanasia from their doctors; forty-five percent said they the Netherlands (with the possible exception of Uruguay) would practice it if it were legal." The Dutch experience doctors cannot legally practice active voluntary euthanasia, suggests that even when active voluntary euthanasia is legal, and yet there is little doubt that there are times when respect requests for it will remain relatively rare. This means that for a patient's autonomy and well-being would seem to demand no health-care professional who objects to the practice would that her considered request for active voluntary euthanasia need to be involved. be honored. We already honor patients' requests to be allowed The State of Victoria has just passed legislation in favor to die. Why not honor the requests of those who want active of the patient's common-law right to refuse medical treatment. help in dying? Doctors may have to distinguish between active and passive Some people believe that the time of death is something voluntary euthanasia in order to satisfy current law. This does for God to decide and thus it is wrong to engage in active not mean, however, that in so doing they have fulfilled their voluntary euthanasia. But what about the endeavors to pro- professional obligation to act in the patient's best interest. long life by the various means of modern medicine—aren't It may well be that they have an obligation to seek law reform we interfering in God's plans just as much when we prolong that will ensure they will be able to act in the best interests life as when we shorten it? And what of the current practice of future patients. of withdrawing or withholding treatment from patients in the knowledge that these patients will die sooner than they other- Notes wise would? If a patient's philosophical views embrace active 1. Declaration of Geneva, adopted by the 2nd General Assembly of euthanasia, why should the religious objections of some others the World Medical Association, Geneva, Switzerland, September 1948. determine the method by which the patient's death can be 2. C. S. Cameron, The Truth About Cancer,(Englewood Cliffs, N.J.: Prentice Hall, 1956) pp. 115-116. brought about? Why should a patient be free to refuse treat- 3. W. St.C. Symmers, Sr., "Not Allowed to Die," British Medical ment but not free to request active help in dying from those Journal, Vol. 1, 1968, p. 442. willing to provide it? 4. The Age (Melbourne), April 23, 1988. I do not believe that there is an intrinsic moral difference 5. Declaration of Venice on Terminal Illness, adopted by the 35th World between active and passive voluntary euthanasia, or between Medical Assembly, Venice, Italy, 0ctober 1983. 6. Submission to Social Development Committee of the Victorian directly and intentionally helping a patient to die and merely Parliament, First Report on Inquiry Into Options for Dying with Dignity, standing back while "nature" or the disease brings about the Melbourne: Government Printer, 1986, p. I11. patient's foreseen—and often desired—death. We are morally 7. Ibid. responsible not only for what we "directly intend"—for what 8. E. Ph.R. Sutorius, "How Euthanasia was Legalised in Holland" (unpublished paper). is, as it were, in the forefront of our mind when we do what 9. Helga Kuhse and Peter Singer, "Doctors' Practices and Attitudes we do—but for all the foreseeable consequences of our actions Regarding Voluntary Euthanasia" Medical Journal of Australia, June 20, and omissions. This means that, other things being equal, 1988. See also "San Francisco Medical Society Euthanasia Survey: Results a health-care professional who allows a patient to die is just and Analyses," San Francisco Medicine, May 1988, pp. 24-25. as responsible for the patient's death as a health-care 10. Steve Heilig, "The SFMS Euthanasia Survey: Results and Analyses," San Francisco Medicine, May 1988, pp. 24-26, 34. professional who provides active help in dying. What is 11. Helga Kuhse, "The Alleged Peril of Active Voluntary Euthanasia: important, from the moral point of view, is not the method A Rapid Reply to Alexander Morgan Capron," The Euthanasia Review, by which death comes about, but rather whether the health- Vol. 2, No. 2, Spring/ Summer 1987, pp. 50-75. •

Winter 1988/89 19 Justifiable Active Euthanasia in the Netherlands

Pieter Admiraal

ustifiable active euthanasia is practiced in Holland only times so severe that the patient becomes totally incapable of with patients who are in the terminal phase of an incur- any physical exertion. able, usually malignant, disease. We offer these patients 2. Fatigue, even without any physical effort, experienced the best possible terminal care and euthanasia may be the as exhaustion. last dignified act. 3. Shortness of breath as a result of lung aberrations or Euthanasia is widely accepted in Holland and up to five tumors in the trachea or mouth cavity. Serious stridor or thousand cases are performed annually; but it is still illegal even suffocation may result. and every doctor who practices it is liable to prosecution. 4. Nausea and vomiting as the result of blockage of the However, such prosecutions are not pursued provided that esophagus or gastrointestinal tract or as the side effect of certain clearly circumscribed guidelines are followed; the law analgesics of cytotoxics. then accepts that the doctor acted under a conflict of duties 5. Incontinence. in which he submitted to the force majeure, the merciful moral 6. Sleeplessness, especially in patients with pain, fatigue, compulsion to relieve the patient of unbearable suffering. and apnea. Under these guidelines, the patient must have been informed 7. Pain. I will discuss this point in detail, because in all of his situation and must have requested euthanasia freely literature about dying, suffering, and euthanasia, pain is men- as the result of careful consideration; the doctor must believe tioned as the most important cause of physical and psycho- that termination of the patient's life was justified because there logical suffering. were no alternatives to the patient's untenable situation; the The majority of cancer patients will be in pain as a result doctor had to have consulted another, independent doctor of the tumor or its metastases. The intensity may vary from and filed a report about the case. After performing euthanasia, mild to agonizing. Patients and even doctors identify cancer a doctor must report an unnatural death to the coroner; the with pain and speak about "cancer pain," which is said to police will investigate the case and report to the prosecutor, be worse than normal pain. So there are many reasons to who, in consultation with the Attorney General, will decide fear such a pain. whether to prosecute. In fact, for most patients "cancer pain" means real physical Very rarely does a patient in the early stages of disease pain combined with fear, sorrow, depression, and exhaustion. decide to refuse treatment or want to die. Normally, patients This kind of "pain" is an alarm signal indicating shortcomings want to live, want to fight against their disease, want to ac- in interhuman contact and misunderstanding of the patient's cept all and any kind of treatment available even if it is only situation. One can treat this "pain" with good terminal care palliative and has terrible side effects; most patients hope to based on a warm human contact. be cured even after the doctor has told them they have lost Physical pain can be adequately controlled in most cases the fight. Often they want to go on and will try alterna- with morphine-like analgesics and/ or psychopharmaceuticals, tive medicine. The will to live, to survive, is one of the most which block sensitive or sympathetic nervous tissue without basic human desires. What, then, makes a patient request adversely affecting the normal psychological functions of the euthanasia? patient. Thus physical pain alone as a reason for euthanasia A patient will request euthanasia only after long considera- is not usually medically justified. tion and only when his suffering becomes unbearable. And Psychological causes include: what constitutes unbearable suffering? There are closely related 1. Psychic suffering as a result of the above-mentioned physical and psychological causes. somatic problems. The physical causes include: 2. Anxieties about pain and suffering, about spiritual and 1. Loss of strength, especially in cachectic patients, some- physical deformation, about becoming completely dependent and needing total nursing care, and about dying itself. Pieter Admiraal is a medical doctor who specializes in anesthesiology Grief about the loss of family and possessions; sorrow and writes on a variety of topics, including euthanasia. He lives 3. in Delft, Holland. when grief is bottled up and not understood by others; bitter grief when the patient asks why this happens to him at this

20 FREE INQUIRY

point in life. Grief can turn into rancor, revolt, aggression, carry out this request. Usually the patient's first request and depression. provides extra stimulus for the team to try to improve medical These problems lead to physical and psychological exhaus- and spiritual care. We don't like to perform euthanasia and tion despite all medical, nursing, and spiritual care. Incon- never suggest it to a patient. tinence, decubitis, fatigue, and loss of strength are considered The moment that all members of the medical team agree by the patient to be especially degrading and undeserved and that there is no way to lessen the patient's suffering, that his are perceived as symptoms of the complete loss of human suffering is unbearable, and that the guidelines have been dignity. This total disintegration of humanness causes unbear- fulfilled, the decision for active euthanasia is made. This deci- able suffering. Thus, as I said earlier, euthanasia in our hospi- sion and the reasoning behind it are frankly discussed with tal is a dignified last act of assistance to a patient in his terminal everyone involved, including the patient, before the act is phase We use a combination of barbiturate and curare, performed. The day the euthanasia is carried out, the family according to the Manual of the Royal Society of Pharmacy; is present in most cases. The pastor may be there on the request the death is painless. of the patient, and two nurses are also present. Though it is Active euthanasia requires a long decision-making process obviously a sad occasion, most people are filled with the relief that involves the patient, his next-of-kin, the doctor and other that comes from knowing that they helped to end the suffering medical personnel, and often the patient's pastor or priest. of a loved one in his final days. The possibility of euthanasia is discussed with the patients in our hospital long before they enter the terminal phase of References their diseases. Patients in the Netherlands know that they Admiraal, P.V., "Euthanasia Applied at a General Hospital," The may ask for euthanasia the moment they judge their suffering Euthanasia Review, vol. I, p.97 (1986). to be unbearable; but they also know very well that the terminal Admiraal, P.V., "Justifiable Euthanasia," Issues In Law & Medicine, vol. care team has to make the decision of whether or not to 3, p.361 (1988) •

You are cordially invited to attend FREE INQUIRY'S Eighth Annual Conference LIVING WITHOUT RELIGION THE GOOD LIFE OR THE AFTERLIFE? Religious Views on Life After Death and the Humanist Response Thursday, July 27 to Sunday, July 30, 1989 at the Cathedral Hill Hotel, San Francisco, California

Thursday, July 27, 8:00 P.M.-10:00 P.M. Two Contrasting Ways of Life Friday, July 28, 9:00 A.M.-5:00 P.M. Eastern Religious Views on the Afterlife—Islam, Hinduism, Buddhism • Western Religious Views on the Afterlife—Old and New Testaments, Mormonism, Satanism and Cults Saturday, July 29, 9:00 A.M.-10:00 P.M. Humanism and Happiness • Dealing with Death, Grief, and Euthanasia • Human Sexuality • Awards Banquet: Humanism and Science Sunday, July 30, 9:00 A.M.-4:00 P.M. Enhancing the Humanist Message • Workshops—Secular Organizations for Sobriety; Humanist Societies Speakers and special events to be announced.

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Winter 1988/89 21 As part of its continuing series, "Humanism in the Twenty-First Century," FREE INQUIRY is pleased to present the text of the speech given by Mathilde Krim on accepting the Distinguished Humanist Award at the Tenth Humanist World Congress.

AIDS and the Twenty-First Century

Mathilde Krim

t is a tall order for a humble biologist to be asked to previously healthy young American men became ill with a offer thoughts on the twenty-first century. I will do it condition characterized by profound immunosuppression and I from the personal perspective of one who has long symptoms of various "opportunistic diseases," infections and observed with some bewilderment—as all native Europeans cancers not seen in immunologically healthy people. Many do—American culture and institutions. I will also do it from of these patients were homosexual, which pointed to the possi- the standpoint of one who has been immersed, over the past bility that they shared a common underlying disorder. Their eight years, in the study of AIDS. condition was named Acquired Immune Deficiency Syn- Because this global natural calamity magnifies society's im- drome, or AIDS, and was reported to the Centers for Disease perfections, it will challenge our institutions everywhere and Control because it appeared to be new, serious, and rapidly have a significant impact on human life in the next century. spreading. Let us first consider what AIDS is, reflecting on where Starting in 1982, and with certainty in 1983, the surveillance such an epidemic fits into the general scheme of things, system instituted by the Centers for Disease Control revealed biological and human; how it could happen; what we know that, although certain groups—such as gay men, intravenous about it; and what we ought to do. drug users, and hemophiliacs—were stricken by AIDS more Epidemics do occur; the great plague killed a quarter of often than others, the condition was not necessarily linked the European population in the fifteenth century, and the to gender, sexual orientation, age, race, or socioeconomic influenza epidemic of 1918 killed some 20 million people status. Cases had also occurred among blood-transfusion worldwide, including a half-million in the United States alone. recipients of both sexes and any age, among women who Epidemics happen because the evolution of all living forms were the sexual partners of men with AIDS, and among their is continuously fueled by small genetic variations that result newborns. from slight mistakes in the complex processes of genetic By putting these facts together, we knew as early as 1983 replication. Mutations also occur in the genetic material of that AIDS was a venereal disease caused by a blood-borne microorganisms and viruses, causing new strains to arise infectious agent. This conclusion immediately suggested—at occasionally that have either lesser or greater disease-causing least to biologists—that anyone could acquire AIDS if ex- potential. Thus the AIDS virus naturally evolved from a pre- posed to its etiological agent through sex or blood. This was existing non-pathogenic human virus or from one of the many soon confirmed by reports from Central Africa and the Carib- viruses that infect nonhuman primates and become capable, bean region that showed that, in those areas, AIDS was trans- through a series of genetic changes, of infecting human cells. mitted mainly heterosexually and afflicted men and women The first case of AIDS in the United States, recently diag- in equal numbers, as well as a large proportion of their infants. nosed retrospectively from hospital records and frozen tissues, By 1983, the number of AIDS cases was doubling each year, occurred in 1969. Sporadic but unrecognized cases occurred everywhere. in the 1970s on the east and west coasts of the United States The lack of appropriate response to this evidence on the and in Central Africa. Suddenly, in 1981, close to a hundred part of our society in general, and the Reagan administra- tion in particular, has been astounding and appalling. Mathilde Krim is an associate research scientist at St. Luke's- U.S. federal health authorities adopted and maintained a Roosevelt Hospital Center and College of Physicians and "wait and see" attitude. Those few of us who expressed appre- Surgeons, Columbia University. She has been actively in- hension were called "alarmists." The Centers for Disease volved in AIDS research since the first cases were identified Control persisted in issuing reports, without explanatory com- in 1981, and is a founding chair and director of the American ments for the lay public, which listed AIDS cases by "risk Foundation for AIDS Research. group." This continually emphasized their higher incidence in the United States among gay men and intravenous drug

22 FREE INQUIRY users. The public misinterpreted this to mean that merely being we know the infection is spreading virtually unabated. a gay man or a drug user caused AIDS, and it adopted a On the basis of eight years of experience with thousands moralistic stance that amounted to blaming those afflicted of people infected with HIV or AIDS, studied in hospitals for their misfortune. and among their families, and on the basis of thorough I realized then, with a good deal of astonishment, that epidemiological and laboratory studies, we know that HIV our society believes that being homosexual is an indulgence is not transmitted through casual human contact, but only deliberately chosen in defiance of prevailing norms. Because as the result of circumstances under human control. Thus of this view, homosexual behavior is commonly seen as the presence of AIDS or HIV infection does not require a immoral and is equated with sin in religious parlance. The change in human interactions other than the most intimate same is believed to be true of addiction. Most people do not understand and therefore do not believe that, once acquired, For the bigoted beliefs that so few denounced habituation to a drug causes new physiological needs that, unless fullfilled by the intake of that particular drug, lead as wrong, for failing to see that AIDS is to overwhelming craving, disease, and even death. The public a plague on everyone's house, for failing to does not believe that the true addict has no choice. Because be our brothers' keepers, we are now paying, homosexuality and addiction are seen as willful self-destructive behavior, they are considered immoral or sinful. and we will all pay an increasingly heavy It is often said that misfortune that befalls sinners is just price. retribution. The regrettable corollary to such a statement is that "moral behavior" protects from disease. This, in turn, ones. Those who are not infected can protect themselves rationalizes denial of risk as well as self-righteous indifference through exercising prudence in intimate behavior. For those to the plight of others. already infected, modern biological sciences and clinical This response to the suffering and death of thousands of research offer definite hope, and they are the only hope. human beings proved not only absurd, but fateful. For the AIDS will cause an enormous burden of disease and suf- bigoted beliefs that so few denounced as wrong, for failing fering everywhere before this century is over. It will be poli- to see that AIDS is a plague on everyone's house, for failing tically and economically destabilizing to the Third World. It to be our brothers' keepers, we are now paying, and we will will force all Western countries, and this country in particular, all pay an increasingly heavy price. to rethink the national agenda and restructure many institu- Indeed, biomedical research has shed light on a good many tions. It will also force us to defend our value system in the things since 1983. We now know that AIDS is the terminal face of considerable fear, enduring prejudice, and economic stage of a viral infection caused by the Human Immunode- pressures. This will spawn some ill-conceived schemes pur- ficiency Virus, or HIV. We also know that, once acquired, ported to protect the public health, which would not only HIV is acquired for life; it is a retrovirus, one that permanently fail to do so but would threaten everyone's civil liberties. integrates its genetic blueprint into the human genetic material. We now stand at the threshold of such a time. We know that HIV elicits a complete and effective immune Our national agenda should long ago have included, and response, but that this response becomes inefficient in the from now on must include, three components to be promoted long run because HIV infects and progressively destroys crucial at the highest level of national leadership: immunoregulatory cells, the T4 cells found lacking in people 1. A program of intensive biomedical and social-sciences with AIDS. This virus, therefore, also renders the people it research to develop effective treatments and a preventive infects infectious to others for the duration of their lives. vaccine. We know that HIV is a virus that can destroy two organ 2. An intensive planning and development effort for a cost- systems without which life cannot be sustained: the immune effective, diversified, and humane system of medical care, in- system and the nervous system. We know that it is a virus cluding drug-rehabilitation treatment. Either the financial that causes disease only after a long incubation period and burden must be justly spread among public and private re- is therefore usually transmitted among unsuspecting, sources or a system of universal national health insurance apparently healthy adults, and to their unborn children. We must be created. know that most, if not all, people infected with HIV will 3. An intensive, sustained, and consistent educational effort become fatally ill within eight to fifteen years. We know that aimed at slowing the spread of HIV infection, including the this virus, whose spread has now been virtually arrested in enactment of federal anti-discrimination laws for the protec- the gay community, will—like many other infectious agents— tion of HIV-infected people and those who care for them. continue to spread mainly among the poor, the naive, the Laws must also be passed for the equal protection of homo- sad, and the ignorant, those who are also fertile ground for sexuals, who do not enjoy full civil rights in the United States; the drug culture and its shooting galleries. fear of AIDS now provides a good excuse for discrimination We know that, in the United States alone, 1 to 1.5 million based on plain old homophobia. people are already infected with HIV and will die of AIDS President Reagan's response to the clear recommendations unless effective treatments are developed and used rapidly. of his own appointed commission was reluctant and weak. We know that throughout the world five to ten million people In particular, he has failed to act on the cornerstone of the are already infected who will quite surely die of AIDS, and commission's report—namely, the demand for strong federal

Winter 1988/89 23 anti-discrimination legislation to protect HIV-infected people. Thousands of babies will be born with AIDS each year So this is where we stand today: knowing a lot, capable in the United States. Their placement in foster homes or of a lot, but still unprepared to face over the coming years adoptive families will be increasingly difficult. Current rules a mounting tide of suffering and death that, in kind and size, governing child placement will have to be bent. Gay couples will be unlike anything recent centuries have seen. Enduring will become acceptable as foster or adoptive parents, and group prejudice, unwarranted fears, and economic pressures can homes will be created. This is quietly happening now. endanger painstakingly earned civil liberties and the very values As legal protections for people at risk of contacting HIV on which our legal and political systems are built. AIDS, infection increase and remedies that can delay the onset of it has been said, endangers rationality, solidarity, and liberty. AIDS are developed, people will increasingly avail themselves It does, but only to the extent that we let it do so, only of testing methods and, if infected, will be treated and will to the extent that our response to the epidemic is irrational, refrain from having children. Conventional marriage will have or becomes punitive and coercive. less appeal for them and living arrangements will become more In view of all of this, what is likely to happen? diverse, more often and more openly involving same-sex couples or group living. The rest of society will have to tolerate n the campaign trail, George Bush promised that his these arrangements and in fact welcome them, because they O administration would propose federal anti-dis- will become a necessity in coping with the epidemic and in crimination legislation to protect HIV-infected people. curbing its spread. Whether this becomes a reality, of course, remains to be seen. Ensuring the birth of healthy children will cost personal Our society will have to learn to live with AIDS. The sacrifices. Premarital heterosexual relations will have to be number of sick will create an enormous burden on all existing curbed. The health rationale for doing this will be so obvious medical-care facilities, both those privately and publicly sup- that moralizing by established religions will become irrele- ported. The quality of health care for everyone will suffer. vant. Children will be fewer and more precious. This, in time, Many will go neglected and even untreated. will create political pressure for better health-care and educa- The private insurance industry will protect itself by success- tional systems, which we already need today and cannot do fully avoiding covering people at risk of AIDS, which will without in the next century. leave many more millions without health insurance. But soon A variety of health-care institutions will spring up over these unprotected people will be our loved ones, our friends, the next ten years. They will be too little and too late for and our children. An uproar of indignation will rise that will many, but still, as we reach the twenty-first century, the present amount to an irresistible call for a form of national health glaring gap between the fee for primary care by a physician insurance. and acute care in a hospital will progressively narrow. Home health-care services, day-care hospitals and homes, and long- a quarterly term residential-care institutions and hospices will be available to the elderly and to all those suffering from chronic diseases. devoted to the ideals of All wealthy nations will move along these lines. In the Third World, particularly in Africa, AIDS will more secularism and freedom than decimate populations and ravage the ranks of the most We invite you to subscribe productive people. This will have profound demographic ❑ consequences: The total population will actually decrease in 1 year $22.50 Central Africa. The mass migration to urban centers may ❑ 2 years $39.00 stop, because village life will be safer, if poorer. Treatments ❑ 3 years $54.00 with costly drugs will not be available in Africa. The gulf Subscription includes the Secular Humanist Bulletin between the developed and the developing world, between the rich and the poor, will deepen, at a terrible psychological ❑ ❑ Check or money New and political cost. ❑ Renew order enclosed Western societies will have to face the reality that inter- ❑ Visa ❑ MasterCard national cooperation and assistance will be necessary for their Acct. # Exp. Date own protection. The scope and cost of vaccination programs needed to eradicate AIDS worldwide will make those of small- Name (print clearly) pox eradication pale in comparison. The economic burden of national and international AIDS- Street related programs will force even the wealthiest nations to re- City State Zip examine their priorities. I hope these nations will realize in 0utside U.S. add $6.00 for surface mail, $12.00 for airmail. time for most of their people that, when allied with HIV- (U.S. funds on U.S. bank). infection, poverty, ignorance, and prejudice are possibly the FREE INQUIRY, Box 5 • Buffalo, New York 14215-0005 worst threats to democracy, to civilization, and to mankind Tele: 716-834-2921 itself. The resources to deal with AIDS and to save this planet from ecological catastrophe will require a fundamental Call TOLL-FREE 1-800-458-1366 outside New York State. reallocation of resources away from armaments and toward

24 FREE INQUIRY investments for mere survival. cal sciences. AIDS, they believe, can now be conquered within I believe such changes and reallocations will occur under a time that is very short from the historical perspective. The irresistible pressures caused by the parallel horrors of AIDS resources that can be put to the service of science in developed and environmental decay. countries—as soon as the political will to do this exists— Therefore, I see a twenty-first century bearing the scars are sufficient for the task. of terrible wounds, emerging from a period of great suffering The only enduring and justified anguish I and many others and anguish, of political turmoil and economic upheaval, have is that technological and scientific victories not be earned having learned to invest in scientific ingenuity, reaping the at the cost of the ethical framework of civilization. In order fruits of biological revolution, respecting life and human to protect our value system, it is important that the voices diversity, caring for its children, and protecting human survival of all humanists—and I use the word here in its broadest and the environment on a global scale. Many battles will sense—be heard, loud and clear. Each of us has to do our have been lost. Life will not be easy. Tensions will still abound, share in the fight against AIDS, so that not only our lives but AIDS will have had a major sobering effect. but also our culture, our values, our laws, and our ethics AIDS will have been a great equalizer; it will have taught can survive it. us about our common humanity and about how fragile life Only enlightened compassion and the respect for justice and civilization are. and for human beings, together with the biomedical sciences, Confidence in this scenario exists in the scientific com- can ensure a healthy and honorable way of life for future munity because scientists trust the powers of the modern medi- generations. •

The Struggle for Abortion Rights in Canada

Henry Morgentaler

n January 18, 1988, the Supreme Court of Canada Madam Wilson also stressed the right to freedom of religion struck down this country's abortion law as being and conscience and, in ringing terms, the autonomy and dignity 0 in violation of Section 7 of the Charter of Rights of the individual in a democratic society. in the Canadian Constitution of 1982, which guarantees "life, For me, personally, this Supreme Court decision was the liberty, and security of the person." This momentous decision culmination of a twenty-year struggle that resulted from my in the case of the Queen v. Morgentaler, Scott, and Smolling commitment to humanism and my involvement with the hu- affirmed the dignity and equality of women in this country, manist movement. breathed new life into the Charter of Rights, and added a I thought it might be of interest to recapitulate some of new dimension to democracy and liberty in Canada. the stages of this campaign. To quote Chief Justice Dickson: "Forcing a woman, by I joined the Humanist Fellowship of Montreal in 1963 and threat of criminal sanction, to carry a fetus to term unless became its president the following year. Humanist philosophy she meets certain criteria unrelated to her own priorities and appealed to me not only because it was devoid of dogma, aspirations, is a profound interference with a woman's body arbitrariness, and supernatural claims, but also because it had and thus an infringement of security of the person." a framework of values that seemed relevant to the concerns Madam Justice Bertha Wilson said: "The right to reproduce of contemporary persons. The ideals of fulfillment, human or not to reproduce is properly perceived as an integral part dignity, responsibility for ourselves and the community, the of modern woman's struggle to assert her dignity and worth seeking of joy and happiness in this life, the brotherhood as a human being." In her concurrent opinion for the majority, and sisterhood of people of various origins, and the striving for democracy in relationships and institutions: these and other Henry Morgentaler, a medical doctor and president of the humanist ideas form the basis of my philosophy of life. Humanist Association of Canada, has been active for more When I became president of the Humanist Fellowship of than twenty years in the struggle to humanize Canada's Montreal I tried to make the organization more active, not abortion law. only in publicizing humanist philosophy through the media, but also in seeking for issues where we could translate our

Winter 1988/89 25 principles into meaningful action. The first such issue was ment of children. in the area of education. In Québec, the school system is In 1967 Great Britain passed a liberal abortion law. The confessional; that is, only Protestant and Catholic schools medical establishment in Canada wanted that country's law are paid for out of general taxation. No public secular schools changed to reflect more liberal attitudes and the government exist. This system is inefficient, outmoded, and discriminatory responded by establishing a committee of the House of Com- against those of other religions and those without religious mons to examine changes to the abortion legislation. At that affiliation. In 1964 I organized the Committee for Neutral point, abortion was considered to be a major crime punishable Schools, whose objective was to replace the confessional school by life imprisonment and was only justified if the pregnancy system with a public secular one, working hand in hand with endangered the woman's life. The Humanist Fellowship of Montreal prepared a brief to the Health Committee of the House of Commons on the subject. Since I was a physician Haven't we learned anything by observing and interested in this area I did all of the research on the events in countries where abortion is illegal, subject and wrote the brief. Thus, when I presented the brief where women are forced to perform home of the Humanist Fellowship of Montreal, endorsed by the humanist groups of Toronto and Victoria, to the House of abortions, where they are forced into the Commons Health Committee on October 19, 1967, the hu- hands of quacks, where many die and more manist movement in Canada was the first public body to are injured for life or lose their fertility? advocate abortion on request. At that time it was a novel and revolutionary concept in Canada and it attracted a great deal of media attention. One of the byproducts of this was the francophone Mouvement Laique de Langue Française in that the various humanist groups in the country found Québec, which shared the same objective. We have had limited themselves bound by a common ideology and decided to form success in raising the consciousness of the people regarding a national organization, the Humanist Association of Canada, freedom of religion and conscience and in slowly transforming with groups in Montreal, Toronto, Vancouver, Windsor, and the Protestant system into a secular system. So far we have Ottawa. I was its first president. been unable to achieve our objective because of a combination The attention that our humanist beliefs had received in of factors, including the entrenchment of Catholic and the media and the continuing debate on the question had Protestant education through the British North America Act a great effect on me that I had not anticipated. Women started of 1867, formerly the Canadian Constitution; the anxieties coming to my medical office seeking abortions. They could of the English minority in Québec, which feared for its linguistic not wait until the law changed; they needed help immediately. rights and viewed the guarantee of Protestant rights as a Initially I refused these requests, conscious of the many un- safeguard; and the vested interests of the Catholic and pleasant consequences that might result from an act of civil Protestant establishments. Within the Charter of the Canadian disobedience to the law. My moral dilemma became acute. Constitution we have guarantees for freedom of religion and In refusing these women the help I had publicly stated they conscience, which presumably means equality of all persons deserved, I was condemning them to unsafe back-alley pro- regardless of their religious affiliation. Under this charter the cedures and possibly infertility, injury, or death. If, on the legal basis for the confessional school system in Ontario was other hand, I decided to help them, I was risking my medical recently attacked and, unfortunately, in June 1988 was rejected license, the security of my family, and possibly a long jail by the Supreme Court. Sadly, Canada does not have term and financial ruin. separation of church and state spelled out as well and as Eventually, after a great deal of soul searching, I decided clearly as do our neighbors in the United States. that it was my duty as a doctor and a humanist to practice The second big issue we tackled as a humanist group was what I preached and to help women in need of abortions that of abortion law reform, which has been in the forefront in order to protect their lives, health, and dignity. I knew of public opinion for the past twenty years, hotly debated I was taking an enormous risk and that criminal prosecution and, to this day, one of the most controversial of public issues, was likely to follow, but I was confident that if I was given pitting fundamentalists against humanists and religious a chance to explain my action to a jury of my peers they liberals. It was natural for a humanist group to adopt this would understand and acquit me. I started to provide abortions issue for many reasons: the defense of women's rights and in my medical office in 1968, and was probably the first doctor the empowerment of women to be equal and autonomous in North America to use the vacuum suction technique, which members of the community; the elimination of the scourge is now widely used and recognized as the safest and best method of illegal clandestine abortion with its toll of death, injury, available. and suffering; and the realization that "wanted" children given I had established for myself two principles to guide my love and affection in their formative years would be more abortion practice. First, that it should be as safe as possible, likely to grow up into emotionally healthy individuals and which meant the use of modern, safe techniques, and second, responsible members of the community. The fundamenta- that no woman should ever be refused an abortion because lists—mainly the official Catholic church and some Protestant of inability to pay. My abortion practice grew at a very fast churches with arbitrary dogmatic notions—had no concern pace, reflecting the desperate need of women across Canada for the fate or welfare of women or for the healthy develop- and the United States. I was receiving referrals from a group

26 FREE INQUIRY of counselors who called themselves Clergymen Counseling out the flaws in the Canadian abortion law. I followed up on Abortion. They were mostly liberal religious leaders, Bap- by performing an abortion in my clinic, which was televised tists, Methodists, Unitarians, and Jews, who tried to allevi- by the second-largest national network (CTV), in order to ate the suffering of women by referring them to reputable show the Canadian public that abortions in clinics are safe, doctors for safe abortions. Bob McCoy, a former president that the stipulation that they must be performed in hospitals of the American Humanist Association, had established a is ludicrous, and that Canadian women were suffering counseling agency in Minnesota together with some Protestant needlessly from a restrictive law. ministers and was referring cases to me. Others were coming from similar groups in New York and Boston. Faced with y first trial took place in Montreal before a French the enormous demand, I trained four other doctors to perform M Canadian Catholic jury. After a four-week trial, I was abortions with the safe method I had pioneered, and Montreal acquitted, just as I had expected. It was a great victory. I became, for a while, the safe-abortion Mecca for the eastern had hoped that it would establish the right of any doctor United States, as far away as Minnesota, as well as for the to provide medical care to any woman seeking an abortion, whole of Canada. as the Bourne case had done in 1939 in England. In that In August 1969 the new Canadian abortion law became celebrated case a British doctor, Dr. Eric Bourne, had provided effective. It followed the recommendations of the Canadian an abortion to a fourteen-year-old girl who had been raped Medical Association, which made abortion legal if approved by soldiers. He was acquitted and his case could henceforth by a committee of three doctors on the grounds that the con- be used by British doctors to point out the distress of women tinuation of the pregnancy was likely to endanger the life seeking abortions. In fact, almost no prosecutions for illegal or health of the pregnant woman. It had to be done in the abortion were proceeded with against doctors in England even hospital, not in a doctor's office or clinic. The new law, before the law changed in 1967. although a vast improvement over what it had been before, However, the Canadian story unfolded quite differently. was seriously deficient. It did not force all hospitals to provide The government of Québec, which was prosecuting me under this service and sixty percent of them did not establish it its mandate to enforce the federal Canadian Criminal Code, for reasons of religious affiliation. It limited access to appealed the jury acquittal to the Québec Court of Appeal. metropolitan areas that had hospitals with liberal abortion The right to appeal a jury verdict of innocence does not exist policies, while discriminating against women in rural areas in the United States or in Britain but it does in Canada. or areas where only Catholic hospitals existed, and it applied What is worse, the Court of Appeal had the right to cancel varying criteria to the notion of need and to the interpretation the verdict of the jury and to substitute its own. This right of the health clause. The worst aspect of it was that not only had been enacted in 1930 but had never been used before; were many women denied access to medical abortion but where for the first time in Canadian history, a Court of Appeal they were able to receive it the delays involved rendered the overruled a jury by declaring that I was guilty. I was sentenced procedure more dangerous. It is now accepted medical to eighteen months in prison. The case was appealed to the knowledge that the sooner an abortion is performed, the better. Supreme Court of Canada, which, on March 26, 1975, ap- Every week of delay increases the danger of complications proved the verdict by the Québec Court of Appeal by a by twenty percent. Canada unfortunately has the distinction majority vote of six to three, with the Chief Justice Bora of having the second highest incidence of second-trimester Laskin dissenting. On March 27, 1975, I started to serve my abortions in the world (India ranks highest) and a sentence in Montreal Bordeaux jail. The Québec government, corresponding rate of complications. trying to break my morale and possibly achieve a jury convic- At any rate, when the new law was enacted only a few tion, proceeded with another trial against me while I was non-Catholic hospitals in the province of Québec started per- in prison, on similar charges of performing an illegal abortion forming abortions; the majority, which were Catholic, did on another woman. After another three-week trial I was once not. Thus my abortion practice was still needed, not only again acquitted by a French Canadian Catholic jury. by Canadian but also by American women. My clinic was Thus I had been granted two jury acquittals but I was raided in June 1, 1970, and charges of illegal abortion were still in prison. This created an uproar among civil libertarians laid against me. While preliminary legal skirmishes lasted until concerned with human rights in Canada and with the unfair- October 1973, I was able to continue providing abortion ness of the judicial system. The former prime minister, John services in my Montreal clinic. In the meantime, New York Diefenbaker, introduced a bill that would no longer allow had liberalized its abortion law in July 1970. In January 1973 a Court of Appeal to overturn a jury verdict, thus depriving the United States Supreme Court, in its famous and historic Canadians of the right to be judged by their peers, a right Roe v. Wade decision, invalidated all state laws against abor- going back to 1215 with Britain's Magna Carta. There was tion and ushered in the era of abortion on request during widespread support for this bill and the government eventually the first six months of pregnancy. Suddenly U.S. abortion enacted it as the Morgentaler Amendment. No longer can laws became much more liberal than those of Canada. Inspired a higher court substitute its own verdict for a jury verdict by the U.S. Supreme Court decision and confident that the of "not guilty." All it can do is order a new trial if it finds tide was running in our favor, I spoke to a packed hall in errors in law. I am therefore the only Canadian in history Toronto on April 18, 1973, declaring that I had performed to have ever been convicted by a higher court and sent to 5,000 abortions with an excellent safety record and pointing prison despite a jury acquittal. All subsequent Canadian

Winter 1988/89 27 administrations have refused to grant me any compensation much of its power and prestige. Québec society has become for this injustice. secular, democratic, and more open. The loss of power by The Québec government arrested most of the doctors I the Catholic church has brought about a flowering of creativity had trained in Montreal and charged them with performing in the arts and a broadening of horizons. It is fair to say illegal abortions. While their cases awaited the final disposition that nowadays Québec is one of the most progressive of all of my case, Québec women were forced to travel to New Canadian provinces. York State, as far as Manhattan, to obtain safe, legal abor- While the situation in Québec was steadily improving, how- tions. ever, it was deteriorating in the rest of the country. The anti- In January 1976, after I had served ten months of my choice movement, consisting almost entirely of conservative prison term, the Minister of Justice of Canada annulled the Catholics and fundamentalist Protestants, the same mix as verdict of the Court of Appeal of Québec and ordered a new in the United States, concentrated on the weakness of the trial—a retrial on the first charge. Not double, but triple Canadian legislation by organizing campaigns to take over jeopardy! On September 18, after a two-week trial, a French hospital boards with the purpose of eliminating abortion services. They were surprisingly successful in some provinces. Women cannot achieve their full potential Access to abortion became more and more difficult as hospital unless they have freedom to control their after hospital gave in to pressure tactics. In some cases, like in Saskatchewan and Prince Edward Island, provincial govern- bodies, to control their reproductive capacity. ments worked hand in hand with the anti-choicers to deny Unless they have access to safe abortions to abortion services to women. In view of that situation, I de- correct the vagaries of biological accidents, cided in 1982 to launch the second phase of my campaign, which was to bring safe medical abortion services to the women they cannot be equal to men. of all the other provinces. I had accomplished it for the women of Québec, had had a few years rest from my first campaign, Canadian Catholic jury acquitted me for a third time. The and had finally been able to pay off the legal debts that had Québec government promptly announced that another trial remained from my previous battles. would be held in December of that year. It was that kind After a long period of preparation I opened an abortion of insensitivity to public opinion, represented by three juries, clinic in Winnipeg, Manitoba, on May 1, 1983, and another together with corruption and contempt for the people of the in Toronto on June 16, 1983. In both cases the clinics were province, that brought about the downfall of the Bourassa raided and charges of conspiracy to perform abortions were government in November 1976. The new government of René laid against me, my colleagues, and the staff. The Toronto Leveque promptly announced that the projected trial would clinic was raided three weeks after its establishment. At the not be held and no further prosecutions against doctors pro- trial, two colleagues and I challenged the validity of the law viding safe medical abortions would be forthcoming. The new under which we were being tried. The judge rejected this attorney general of the province declared that the law was challenge and the trial proceeded. On November 8, 1984, deficient and unenforceable and invited the federal government another jury acquitted us. On December 10, I reopened the to change it, an invitation that successive federal administra- Toronto clinic and it is still in operation today. tions have ignored to this day. The government of Ontario again appealed the jury verdict Québec opted not to enforce the federal abortion law. As and the Court of Appeal again cancelled the jury decision— a result, my colleagues and I reopened our clinics. Some time but, due to the Morgentaler Amendment, they could no longer later I was approached by Community Health Centers, or send us to jail. They ordered a new trial. We appealed this Centres Locaux de Services Communautaires (CLSC), which decision to the Supreme Court of Canada, which heard the provide storefront medicine while emphasizing prevention and case in October 1986. Sixteen months later the historic deci- public health education, with the request that I train their sion came down invalidating the abortion law. doctors so that they could provide abortion services in their institutions. Eventually others learned the technique and today, The Morality of Abortion in the province of Québec, access to abortion has become better than in any other province in Canada, available not The issue of the morality of abortion provides the best illu- only in hospitals but in clinics, doctors' offices, CLSCs, and stration of the profound difference between humanist ethics women's health centers. This is a great victory; rights to safe and traditional religious attitudes. The former are based on medical abortion are entrenched in the province, with concern for individual and collective well-being and are able beneficial results for the population. to incorporate all available modern data and knowledge, whereas the latter are bound by dogma and tradition to sexist, by is abortion more readily available in Québec, the irrational prohibitions against abortion and women's rights W most Catholic province of Canada? Québec is no longer and are completely and callously indifferent to the enormous, a reactionary, backward province dominated by the Catholic avoidable suffering they themselves are inflicting on individuals hierarchy. While the majority of the people are still nominally and on the community. Catholic, they do not follow Catholic doctrine on matters Most of the debate that has been raging about abortion of personal sexual morality and the Catholic church has lost around the world has surrounded the question of morality.

28 FREE INQUIRY Is it ever moral or responsible for a woman to request and delinquents and criminals who kill, rape, and maim? When receive an abortion, or is abortion always immoral, sinful, a person is treated badly in his childhood, that inner violence or criminal? manifests itself when he is grown up. When you listen to the rhetoric of the anti-abortion faction, The pro-choice philosophy maintains that the availability or read its imprecise terms about the unborn, you get the of good medical abortions protects the health and fertility impression that every abortion kills a child; consequently it of women and allows children to be born into homes where cannot be condoned under any circumstances, with the sole they can receive love, care, affection, and respect for their exception of where the life of the pregnant woman is endan- unique individuality, so that these children grow up to be gered by the pregnancy, a condition that is now extremely joyful, loving, caring, responsible members of the community, rare. This position—that abortion is always wrong and that able to enter into meaningful relationships with others. there is a human being in the womb from the moment of Thus, reproductive freedom—access to legal abortions, to conception—is a religious idea mostly propagated by the contraception, and, by extension, to sexual education—pro- doctrine of the Roman Catholic church and espoused by many tects women and couples and is probably the most potent fundamentalist Protestant groups, though not by the majority preventive medicine and psychiatry, as well as the most of Catholics and Protestants. promising preventive of crime, in our society. Let us briefly examine this idea. At the moment of concep- tion the sperm and the ovum unite, creating one cell. To pro- Consequences of Liberalizing Abortion Legislation claim that this one cell is already a full human being and should be treated as such, is so patently absurd that it is Wherever abortion legislation has been liberalized, particularly almost difficult to refute. It is as if someone claimed that in countries where abortion is available upon request, the one brick is already a house and should be treated with the effects on public health and on the well-being of the com- same respect a full house deserves. Even if you have a hundred munity have been very positive. The drastic reduction of illegal, bricks, or two hundred bricks, it is not yet a house. For it incompetent abortions with their disastrous consequences has to be a house it needs an internal organization, it needs walls, almost eliminated one of the major hazards to the lives and it needs plumbing, it needs electricity, it needs a functional health of fertile women. There has been a steady decline in organization. The same is true for a developing embryo. In complications and mortality associated with medical abor- order for it to be a human being it needs an internal organiza- tions, a decline in mortality due to childbirth, a drop in tion, it needs organs, it especially needs a human brain to newborn and infant mortality, an overall decline in premature be considered fully human. This entity is the result of sexual births, and a drop in the number of births and of unwanted intercourse, where procreation is often not the goal, and children. It is of utmost interest to examine the consequences whether it is called a zygote, blastocyst, embryo, or fetus, and effects of the liberalization of the abortion laws. it does not have all the attributes of a human being and thus Where abortion has become legalized and available and cannot properly be considered one. where there is sufficient medical manpower to provide quality It may be called a potential human being. But remember medical services in this area, the consequences have all been that every woman has the potential to create twenty-five beneficial not only to individuals but to society in general. children in her lifetime. The idea that any woman who gets In countries where there is a high level of education and where pregnant as a result of non-procreative sexual intercourse must abortions by qualified medical doctors are available without continue with her pregnancy does not take into consideration delay, self-induced or illegal abortions by incompetent people the fact that there is a tremendous discrepancy between the who do not have medical knowledge eventually disappear with enormous potential of human fertility and the real-life ability tremendous benefit to the health of women. Also, the mortality of women and couples to provide all that is necessary to bring connected with medical, legal abortions decreases to an up children properly. The morality of any act cannot be amazing degree. In Czechoslovakia in 1978, for instance, the divorced from the foreseeable consequences of that act. Should mortality rate was 2 per 100,000 cases; in the United States a girl of twelve or a woman of forty-five, or any woman it was .5, or one death per 200,000 abortions, which is extremely for that matter, be forced to continue a pregnancy and be low and compares favorably with the mortality rate for most saddled with bringing up a child for eighteen years without surgical procedures. any regard for the consequences, without any regard for the Another medical benefit is that the mortality of women expressed will or desire of that woman, or of the couple? in childbirth also decreases in countries where abortion is The anti-abortion people say yes. Again, this proposition is legal and the medical manpower exists to provide quality so absurd that it is almost difficult to refute. Haven't we learned services. This is because the high-risk patients like adolescents, anything by observing events in countries where abortion is older women, and women with diseases often choose not to illegal, where women are forced to perform home abortions, continue a high-risk pregnancy; consequently, the women who where they are forced into the hands of quacks, where many go through childbirth are healthier, more resistant, and better die and more are injured for life or lose their fertility? What able to withstand its stresses. Also, the children born to such about the children often abandoned to institutions where they women are healthier, more resistant, and better able to have no father or mother, where they suffer so much emotional withstand the stresses of childbirth; thus, the infant mortality deprivation and trauma that many become psychotic, neurotic, and neo-natal mortality has decreased consistently in all coun- or so full of hate and violence that they become juvenile tries where abortion has become available.

Winter 1988/89 29 But probably the biggest benefit of legalized abortion and pursue careers, they cannot be equal to men, they cannot the one with the greatest social impact is that the number avail themselves of the various opportunities theoretically open of unwanted children is decreasing. Children who are abused, to all members of our species. The emancipation of women brutalized, or neglected are more likely to become neurotic, is not possible without reproductive freedom. psychotic, or criminal elements of society. They become indi- The full acceptance of women might have enormous conse- viduals who do not care about themselves or others, who quences of humanizing our species, possibly eliminating war are prone to violence, who are filled with hatred for society and conflict, and adding a new dimension to the adventure and for other people; if the number of such individuals of mankind. Civilization has had many periods of advance decreases, the welfare of society increases proportionately. and regression, but overall it has seen an almost steady Medical abortions on request and good quality care in progression toward the recognition of minorities as being this area are a tremendous advance not only toward individual human and their acceptance into the overall community. It health and the dignity of women, but also toward a more has happened with people of different nationalities and races. loving, caring, and responsible society, a society where co- It has happened with prisoners of war, who could be treated operation rather than blind submission to authority will pre- mercilessly. It has happened quite recently, actually, with vail. Indeed, it may be our only hope to survive as a human children, who were in many societies considered the property species and to preserve intelligent life on this planet in view of parents and could be treated with brutality and senseless of the enormous destructive power that mankind has accumu- neglect. It is only a few generations ago that we recognized lated. how important it is for society to treat children with respect, The right to legal abortion is a relatively new achievement, with care, with love, and with affection, so that they become only about twenty-five years old in most countries. It is part caring, loving, affectionate, responsible adults. of the growing movement of women toward emancipation, Finally, most countries now recognize the rights of women toward achieving equal status with men, toward being recog- to belong fully to the human species, and have given them nized as full, responsible, equal members of society. We are the freedom from reproductive bondage and allowed them living in an era when women, especially in the western world, to control their fertility and their own bodies. This is a revolu- are being recognized as equal, where the enormous human tionary advance of great potential significance to the human potential of womankind is finally being acknowledged and species. We are in the middle of this revolution and it is not accepted as a valuable reservoir of talent. However, women surprising that many elements of our society are recalcitrant; cannot achieve their full potential unless they have freedom are obstructing this progress; are acting out of blind obedience to control their bodies, to control their reproductive capacity. to dogma, tradition, and past conditions; and hankering for Unless they have access to safe abortions to correct the vagaries the times when women were oppressed and considered only of biological accidents, they cannot pursue careers, they cannot useful for procreation, housework, and the care of children. The real problems in the world—starvation, misery, pover- Good-looking sturdy holders ty, and the potential for global violence and destruction call for concerted action on the part of governments, to protect your copies institutions, and society at large to effectively control of FREE INQUIRY. overpopulation. It is imperative to control human fertility and to only have children who can be well taken care of, receiving Holders are available in either red, yellow, not only food, shelter, and education, but also the emotional blue, green, or black vinyl with gold orna- sustenance that comes from a loving home and parents who mentation and convenient slots for labels can provide love, affection and care. on the front and the back. In order to achieve this, women across the world have to be granted the rights and dignity they deserve as full $8.95 each, plus $1.85 for postage and handling members of the human community. This would naturally Please send me holders in red include the right to safe medical abortions on request in an atmosphere of acceptance of specifically female needs and blue green black yellow in a spirit of the full equality of women and men in a more Total $ human and humane society. Somebody has said that it is impossible to stop the success o Enclosed is my check or money order of an idea whose time has come. But good ideas come and Charge my VISA o MasterCard o go and occasionally they are submerged for long periods of Card # Exp Date— time due to ignorance, tradition, resistance to change, and the vested interests of those frightened by change. Occasionally, Name new and good ideas will gain slow and grudging acceptance. More often, they will be accepted only after a period of struggle Street and sacrifice by those who are convinced of the justice of City State Zip their cause. The struggle for reproductive freedom, including the right to safe, medical abortion, could be classified as one FREE INQUIRY, Box 5, Buffalo, NY 14215-0005 of those great ideas whose time has come. •

30 FREE INQUIRY in the primaries. Is this the lull before the storm? Will religious conservatives again launch an all-out assault on the Constitu- tion in an effort to enact a moral agenda Editorials that includes prayer in the public schools and overturning the right to abortion? It is clear that a major effort to overturn Roe v. Wade is already in progress; if this happened, it would be a most unfortunate development. President Bush and the Judiciary Bush's election to the presidency is check- mated by the reelection of a Democratic Congress; thus it can hardly be considered Paul Kurtz a mandate for a move to the right. At this point it is difficult to say whether Bush will he Council for Democratic and Secular to the vitriolic attacks on secular humanists veer rightward or adopt moderate policies. T Humanism, which publishes FREE by the religious right and to counter that It is likely, as Robert Alley points out INQUIRY, is a nonprofit educational organi- faction's efforts to refashion America into below, that Bush will make one or more zation. As such it is precluded from entering its own image. In our view, America should appointments to the Supreme Court and he into the political arena or endorsing candi- be religiously neutral. As a pluralistic secular will also fill many vacancies in the federal dates. We do, however, have the right to state, it should allow the free exercise of courts. This depends, of course, on the advice espouse in this magazine social and moral different points of view, and should guard and consent of the Senate—though Reagan ideals that are vital to our basic secular and against those who seek to establish a Judeo- has already made some appointments to the humanist concerns. We have been consis- Christian republic. Supreme Court and has filled more than half tently critical of the intemperate efforts of Ronald Reagan's political campaigns in of the federal judgeships. right-wing fundamentalists to bridge the 1980 and 1984 drew heavily on right-wing The great worry of civil libertarians is separation of church and state by seeking religious support, and it seems to have played that the nomination of conservatives to the to legislate their narrow religious moral code; a significant role in his election. It is federal courts will further erode the Bill of we have pointed out the dangers of allowing noteworthy that the religious right was all Rights, including the religious-establishment a literalist interpretation of the Bible to but muffled during the recent presidential clause of the First Amendment. We believe determine the policies of the United States election, with nary a peep from Jerry Fal- in an independent judiciary. The danger is government. well, Richard Viguerie, and a legion of reli- that in the guise of opposing an "activist Indeed, FREE INQUIRY was founded in gious supporters. Even Pat Robertson faded court," judicial conservatives will seek to 1980 because of the urgent need to respond into the background after his early defeat enact their own sectarian social agenda. •

human rights, while he supports the "card carrying" members of the National Rifle Religious Freedom and the Association in their absolute commitment to unrestrained and unrestricted gun owner- 1988 Election ship, which threatens the life, limb, and property of all citizens. So how do those Robert Alley of us concerned for the constitutional rights to privacy, a free conscience, and the equality he election of George Bush and Dan state arena. Quayle owes his political life to of all citizens respond? T Quayle put at serious risk the First the successful efforts of the Moral Majority We make our case with the United States Amendment guarantees respecting religious to turn public opinion against Birch Bayh Senate. For a brief time, during the hearings establishment and free exercise. Six years in the 1980 Indiana race for the Senate; over Robert Bork's nomination to the ago Vice President Bush used the full per- indeed, Quayle's home state has one of the Supreme Court, it appeared as if the Senate suasive power of his office to subvert the most reactionary factions of that movement was finally prepared to challenge President traditional Southern Baptist position oppos- in the nation. Finally, Bush does not seem Reagan on his judicial litmus test. The quick, ing public school prayer, and his record content with attacking the establishment perfunctory approval of Justice Anthony places him at odds with the Supreme Court clause of the First Amendment. In his cam- Kennedy, however, made it clear that many decisions in Engel (1962) and Schempp paign rhetoric concerning the pledge to the senators are not yet prepared to assert their (1963), which declared unconstitutional flag, Bush made it clear that either he is own constitutional mandate to serve as an state-prescribed prayer and Bible-reading in ignorant of minority rights or he has no equal voice in decisions respecting the judi- public schools. While matters of church and respect for them—the right to refuse to make ciary. The right to "advise and consent" state may not be at the top of Bush's ideo- the pledge was affirmed in the name of free- actually provides the Senate with a veto, logical agenda, they do play a significant role dom of religion by the Supreme Court over indicating the intent of the founders to avoid in the thinking of his advisors and suppor- forty years ago in the Barnette case. allowing the Supreme Court to become a ters. Dan Quayle, a "true believer" of the Perhaps most telling is the fact that Bush creature of the executive branch. If the voters religious right, will likely exert significant is contemptuous of the American Civil speak, as they have, in electing a Senate that and constant pressure in the whole church/ Liberties Union, the major bulwark of differs with the president on fundamental

Winter 1988/89 31 judicial issues, then it is a sacred trust an occasional nominee to highlight philo- of whom would equally possess constitu- possessed by those men and women to sophical differences with the Chief Execu- tional responsibility for the judiciary. All of prevent the Supreme Court from becoming tive. Unless they are prepared to encourage us who thought we won one out of two will a mere reflection of presidential ideological Senator Joseph Biden in a continued, unre- be losers a second time if the Senate fails whims. strained challenge to every judicial nominee to respond to its mandate from the electo- In order to encourage the elected officials concerning issues of fundamental civil and rate. While the Senate has lost its most to be about their business of voicing their human rights and the freedom of conscience, vigorous and effective champion of church vision of minority rights and freedom of reli- then the process of advice and consent be- and state separation, Senator Lowell Weicker gion, in contrast with that held by the presi- comes a hollow gesture. When I voted on of Connecticut, there are many others who dent, we should write our senators urging November 8 for a senator and a president share his commitment. To them we must them to stay the course and not merely select I entrusted my ballot to two persons, both now turn. •

Interdependence" (Fall 1988), which states, "The overriding need is to develop a new I Survived the global ethics, one that seeks to preserve and enhance individual human freedom and Humanist Congress emphasizes our commitment to the world community." In that regard, the IHEU is Tim Madigan now attempting to reach beyond its Western- oriented structure. It wishes to advance the had the pleasure of assisting the inde- testers chanted outside the meeting room; cause of humanism in South America, Asia, fatigable Jean Millholland, executive the poet Robert Creeley gave a moving read- and Africa, continents that have been under director of CODESH, in organizing this ing of what he called his "humanist poems"; the sway of irrational influences for far too summer's Tenth Humanist World Congress, Mathilde Krim, director of the American long. One of the highlights of the congress which was sponsored by the International Foundation for AIDS research, delivered a was the welcome given to Hope Tawiah, a Humanist and Ethical Union. It was quite plea for understanding and dignity in the representative of the Rational Centre in a learning experience for me. The amount age of AIDS; and humorist and author Steve Ghana, West Africa, which is now officially of preparation required to stage an event Allen brought the congress to a good- affiliated with the IHEU. like this is truly staggering. More than one- natured close with his witty remarks. I hope that the resolutions made at the hundred speakers and 1,200 participants For all the lectures and discussions, congress will be expanded and acted upon, from thirty countries met in Buffalo, New though, in my opinion the most significant so that humanism truly will become a world- York, and Niagara Falls, Ontario, attracting aspect of the congress was the mingling of wide movement, doing all that it can to help press coverage from all over the world. participants from many diverse cultures, foster a morality based on the self-worth of Jean and I are thinking of treating the which gave force to the theme of "Building all individuals. To quote from Robert Inger- hard-working staff members and volunteers a World Community." It was exciting to soll (who was magnificently portrayed by to "I Survived the Humanist Congress" T- converse about the state of humanism with Roger Greeley during the awards banquet): shirts. In addition to arranging hotel people from Iceland, Costa Rica, France, "I have hope for the whole human race. What accommodations, transportation, meals, India, the Netherlands, and elsewhere. It is will happen to one will, I hope, happen to and entertainment, we had to plan the clear that a growing number of individuals all and that, I hope, will be good." • logistics for over a dozen private meetings, throughout the world no longer consider fifteen concurrent lecture sessions, and seven themselves to be religious. They are what plenary sessions, including three banquets might be termed nonbelievers; however, MOVING? and several luncheon meetings. There were "nonbeliever" does not necessarily mean the also three well-attended side trips and, of same thing as "humanist." Indeed, many Make sure course, innumerable behind-the-scenes de- nonbelievers are better termed "indif- tails required to make everything fall ferentists," uninterested in issues of morality FREE INQUIRY smoothly into place. or the betterment of humankind. follows you! But all the preparation and hard work The challenge that confronts the hum- were worth the effort. There were several anist movement now is to do all it can to stirring moments during the five days of disseminate the message that humanism is Name events: the Buffalo Philharmonic Orchestra a viable alternative to organized religion. It performed a rousing opening concert; Ed has a moral outlook, it seeks to bring out Subscriber It Wilson and Lester Mondale, the two sur- the best in people, and it is committed to New Address viving signers of the Humanist Manifesto applying reason and science to our under- I (1933), received a standing ovation at the standing of the universe. Indifference to City opening-night banquet; Betty Friedan, religion is not enough—one must develop State Zip speaking at the same banquet, stressed that a conception of what a dignified, satisfactory we should continue fighting to evolve better human life entails. Humanism does have Old Address human values and noted that "liberalism, such a conception; the question is how best humanism, and feminism are not dirty to get this across in the vast marketplace City words"; Henry Morgentaler, Canada's of ideas. State Zip leading abortion-rights advocate, defended A significant outcome of the IHEU Con- the right of women to free choice while pro- gress was the issuing of "A Declaration of

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Fall 1988, Vol. 8 no. 4 — A Declaration of Interdependence: A New Global MacCready; Testament of a Humanist, Albert Ellis; Psychology of the Ethics; Belief and Unbelief Worldwide: Faith Without Frontiers, John M. Bible-Believer, Edmund Cohen; Biblical Arguments for Slavery, Morton Allegro; Perestroika and Humanism in China, Paul Kurtz; Japanese Secu- Smith; The "Escape Goat" of Christianity, Delos McKown; Free Thought larism: A Reexamination, Kenneth K. ¡nada; Unity and Dissznsion in Islam, and Humanism in Germany, Renate Bauer; The Case Against Reincarnation Abdul H. Raoof; Christian Soldiers March on Latin America, Merrill (Part 3), Paul Edwards; CSER's Faith-Healing Project Update, David Collett; Misconceptions About Secular Humanism, Tim Madigan; Woody Alexander, Kate Ware Ankenbrandt; "New Age" Gurus, Robert Basil. $5.00 Allen Interviews the Reverend Billy Graham. $5.00 Winter 1986/87, Vol. 7, no. 1 — The New Inquisition in the Schools, Paul Summer 1988, Vol. 8, no. 3 — Symposium: Entering Our New World— Kurtz; Naturalistic Humanism, Corliss Lamont; God and Morality, Sidney Humanism in the Twenty-First Century, Gina Allen, Bonnie Bullough, Vern Hook; Anti-Abortion and Religion, Betty McCollister; A Positive Humanist Bullough, Mario Bunge, Jose Delgado, Albert Ellis, Roy Fairfield, Antony Statement on Sexual Morality, Robert Francoeur; Unbelief in the Nether- Flew, Levi Fragell, Yves Galifret, Herbert Hauptman, Lester Kirkendall, lands, Rob Tielman; Dutch Humanism, G. C. Soeters; Belief and Unbelief Marvin Kohl, Paul Kurtz, Lisa Kuhmerker, Ronald Lindsay, Delos in Mexico, Mario Mendez-Acosta; The Case Against Reincarnation (Part McKown, Lester Mondale, John Money, Henry Morgentaler, Jean-Claude 2), Paul Edwards. $5.00 Pecker, Howard Radest, Robert Rimmer, Svetozar Stojanovic, Harry Fall 1986, Vol. 6, no. 4 - New Secular Humanist Centers, Paul Kurtz; The Stopes-Roe, Richard Taylor, E.O. Wilson. $5.00 Need for Friendship Centers, Vern Bullough; Toward New Humanist Spring 1988, Vol. 8, no. 2 — The First Easter, John K. Naland; Is 0rganizations, Bob Wisne; Are Past-Life Regressions Evidence for Rein- Religiosity Pathological? Albert Ellis; Is Belief in the Supernatural In- carnation? Melvin Harris; The Case Against Reincarnation (Part I), Paul evitable? William Sims Bainbridge; The Narcissistic Guru, Ronald O. Clarke; Edwards; Protestantism, Catholicism, and Unbelief in Present-Day France, Israel's 0rthodox Jews: The New Holy War, Uri Huppert; An Interview Jean Boussinesq; More on Faith-Healing, Gerald Larue, James Randi, with Sherwin Wine; The Threat of Israel's Religious Right, Tom Flynn; A David Alexander, Richard Roberts's Healing Crusade, Henry Gordon. $5.00 Tale of Two Secular Humanisms: The Alabama Textbook Case, Randall D. Summer 1986, Vol. 6, no. 3 — Special Issue: The Shocking Truth About Eliason; The Resurrection Debate, Frank T. Miosi. $5.00 Faith-Healing. Deceit in the Name of God, Paul Kurtz; Peter Popoff's Winter 1987/88, Vol. 8, no. 1 — Voices of Dissent within the Catholic Ministry, James Randi, Steven Schafersman, Robert Steiner; W. V. Grant's Church: The Bishops and the Ambivalent Bomb, Francis X. Winters; Faith-Healing Act Revisited, Paul Kurtz; Further Reflections on Ernest Humanism, Religion, and Authority, Daniel C. Maguire; The Vatican and Angley, William McMahon, James Griffis; Salvation for Sale: An Insider's the Catholic Couple, Robert Francoeur; Catholicism and Change, Robert View of Pat Robertson's 0rganization, Gerard Straub; Belief and Unbelief Basil; Eupraxophy: Breaking with the 0ld Humanism, Paul Kurtz; The Worldwide: Religious Skepticism in Latin America, Jorge Gracia; Science, Humanist Identity, Levi Fragell; Nincompoopery and Nothingarianism, Technology, and Ideology in the Hispanic World, Mario Bunge. $5.00 Beverly Earles; God and the Holocaust, Adolf Grünbaum; Psychic Astron- Spring 1986, Vol. 6, no. 2 — Special Issue: Faith-Healing—Miracle or omy, Martin Gardner. $5.00 Fraud? The Need for Investigation, Paul Kurtz; "Be Healed in the Name of Fall 1987, Vol. 7, no. 4 — Special Issue: Fundamentalist Christian Schools— God!" James Randi; A Medical Anthropologist's View of American Sha- A National Scandal. The Truth and Consequences of Fundamentalist mans, Philip Singer; On the Relative Sincerity of Faith-Healers, Joe E. Christian Schooling, Alan Peshkin; Reading, Writing, and Religion, Mary Barnhart; Does Faith-Healing Work? Paul Kurtz; God Helps Those Who Beth Gehrman; Children Are Not Chattel, Kathy Collins; Selections from Help Themselves, Thomas Flynn; The Effect of Intelligence on U.S. Reli- Fundamentalist School Textbooks; Is the Sexual Revolution Over? Paul gious Faith, Burnham Beckwith. $5.00 Kurtz, Rob Tielman, and Sol Gordon; Peter Popoff's Broken Window, Winter 1985/86, Vol. 6, no. 1 — Symposium: Is Secular Humanism a David Alexander; Human and World Care, Benjamin Spock; Argument Religion? The Religion of Secular Humanism, Paul Beattie; Residual Reli- Without End, Michael Ruse. $5.00 gion, Joseph Fletcher; Pluralistic Humanism, Sidney Hook; 0n the Misuse Summer 1987, Vol. 7, no. 3 — Japan and Biblical Religion, Richard Ruben- of Language, Paul Kurtz; The Habit of Reason, Brand Blanshard; An stein; Was the Universe Created? Victor Stenger; Science-Fantasy Religious Interview with Adolf Grünbaum; Homer Duncan's Crusade Against Secular Cults, Martin Gardner; The Relativity of Biblical Ethics, Joe E. Barnhart; Humanism, Paul Kurtz; Should a Humanist Celebrate Christmas? Thomas The Case Against Reincarnation (Part 4), Paul Edwards; Personal Paths to Flynn. $5.00 Humanism: A Secular Humanist Confession, Joseph Fletcher; Free from Fall 1985, Vol. 5, no. 4 — Two Forms of Humanistic Psychology, Albert Religion, Anne Nicole Gaylor; Growing Up Agnostic in Argentina, Mario Ellis; Grünbaum on Freud, Frank Sulloway; Philosophy of Science and Bunge; Tyranny of the Creed, John Allegro. $5.00 Psychoanalysis, Michael Ruse; The Death Knell of Psychoanalysis, H. J. Spring 1987, Vol. 7 no. 2 — Personal Paths to Humanism: What Religion Eysenck; Looking Backward, Lee Nisbet; New Testament Scholarship and Means to Me, B. F. Skinner; Biology's Spiritual Products, E. O. Wilson; Christian Belief, Van Harvey; The Winter Solstice and the 0rigins of Meeting Human Minds, Steve Allen; An Evolutionary Perspective, Paul Christmas, Lee Carter. $5.00 Summer 1985, Vol. 5, no. 3 — Finding Common Ground Between Believers Spring 1983, Vol. 3, no. 2 — The Founding Fathers and Religious Liberty, and Unbelievers, Paul Kurtz; Render Unto Jesus the Things That Are Robert Alley; Madison's Legacy Endangered, Edd Doerr; James Madison's Jesus', Robert Alley; Jesus in Time and Space, Gerald Larue; Interview Dream: A Secular Republic, Robert Rutland; The Murder of Hypatia of with Sidney Hook on China, Marxism, and Human Freedom; Evangelical Alexandria, Robert Mohar; Hannah Arendt: The Modern Seer, Richard Agnosticism, William Henry Young; To Refuse to Be a God, Khoren Kostelanetz; Was Karl Marx a Humanist? Sidney Hook, Jan Narveson, Arisian; The Legacy of Voltaire (Part 2), Paul Edwards. $5.00 Paul Kurtz. $5.00 Spring 1985, Vol. 5, no. 2 — Update on the Shroud of Turin, Joe Nickell; Winter 1982/83, Vol. 3, no. 1 — Academic Freedom Under Assault in The Vatican's View of Sex, Robert Francoeur; An Interview with E. 0. California, Barry Singer, Nicholas Hardeman, Vern Bullough; The Play Wilson, Jeffrey Saver; Parapsychology: The "Spiritual" Science, James Ethic, Robert Rimmer; Interview with Corliss Lamont; Was Jesus a Alcock; Science, Religion and the Paranormal, John Beloff,' The Legacy of Magician? Morton Smith; Astronomy and the "Star of Bethlehem," Gerald Voltaire (Part 1), Paul Edwards; The 0rigins of Christianity, R. Joseph Larue; Living with Deep Truths in a Divided World, Sidney Hook; The Hoffmann. $5.00 Strange Case of Paul Feyerabend, Martin Gardner. S5.00 Winter 1984/85, Vol. 5, no. 1 — Are American Educational Reforms Fall 1982, Vol. 2, no. 4 — An Interview with Sidney Hook—at Eighty, Paul Doomed? Delos McKown; The Apocalypticism of the Jehovah's Witnesses, Ktirtz; Sidney Hook—A Personal Portrait, Nicholas Capaldi; The Religion Lois Randle; The Watchtower, Laura Lage; Sentiment, Guilt, and Reason and Biblical Criticism Research Project, Gerald Larue; Biblical Criticism in the Management of Wild Herds, Garrett Hardin; Animal Rights Re- and Its Discontents, R. Joseph Hoffmann; Boswell Confronts Hume: An evaluated, James Simpson; Elmina Slenker: Infidel and Atheist, Edward Encounter with the Great Infidel, Joy Frieman; Humanism and Politics, Jervey; Humanism Is a Religion, Archie Bahm; Humanism Is a Philosophy, James Simpson, Larry Briskman; Humanism and the Politics of Nostalgia, Thomas Vernon; Humanism: An Affirmation of Life, Andre Bacard. $5.00 Paul Kurtz; Abortion and Morality, Richard Taylor. $5.00 Fall 1984, Vol. 4, no. 4 — Point/ Counterpoint, Phyllis Schlafly and Sol Summer 1982 Vol. 2, no. 3 — Special Issue: A Symposium on Science, the Gordon; Humanists vs. Christians in Milledgeville, Kenneth Saladin; Sup- Bible, and Darwin. The Bible Re-examined, Robert Alley, Gerald Larue, pression and Censorship in the Seventh-Day Adventist Church, Douglas John Priest, Randel Helms; Darwin, Evolution, and Creationism, Philip Hackleman; Who Profits from the Prophet? Walter Rea; Keeping the Secrets Appleman, William Mayer, Charles Cazeau, H. James Birx, Garrett Hardin, of the Dead Sea Scrolls, John Allegro; Health Superstition, Rodger Pirnie Sol Tax, Antony Flew; Ethics and Religion, Joseph Fletcher, Richard Taylor, Doyle; Humanism in Africa: Paradox and Illusion, Paul Kurtz; Humanism Kai Nielsen, Paul Beanie; Science and Religion, Michael Novak, Joseph in South Africa, Don Sergeant. $5.00 Blau. $5.00 Summer 1984, Vol. 4, no. 3 — Special Issue: School Prayer, Paul Kurtz, Spring 1982, Vol. 2, no. 2 — A Call for the Critical Examination of the Ronald Lindsay, Patrick Buchanan, Mark Twain; Science vs. Religion in Bible and Religion; Interview with Isaac Asimov on Science and the Bible, Future Constitutional Conflicts, Delos McKown; God and the Professors, Paul Kurtz; The Continuing Monkey War, L. Sprague de Camp; The Sidney Hook; Armageddon and Biblical Apocalypic, Paul Kurtz, Joe E. Erosion of Evolution, Antony Flew; The Religion of Secular Humanism: A Barnhart, Vern Bullough, Rande! Helms, Gerald Larue, John Priest, James Judicial Myth, Leo Pfeffer; Humanism as an American Heritage, Nicholas Robinson, Robert Alley; Is the U.S. Humanist Movement in a State of Gier; The Nativity Legends, Rande/ Helms; Norman Podhoretz's Neo- Collapse? John Dart. $5.00 Puritanism, Lee Nisbet. $5.00 Spring 1984, Vol. 4, no. 2 — Christian Science Practitioners and Legal Winter 1981/82, Vol. 2, no. 1 — The Importance of Critical Discussion, Protection for Children, Rita Swan; Child Abuse and Neglect in Ultrafunda- Karl Popper; Freedom and Civilization, Ernest Nagel; Humanism: The Con- mentalist Cults and Sects, Lowell Streiker; The Foundations of Religious science of Humanity, Konstantin Kolenda; Secularism in Islam, Nazih N. Liberty and Democracy, Carl Henry, Paul Kurtz, Ernest Fortin, Lee Nisbet, M. Ayubi; Humanism in the 1980s, Paul Beattie; The Effect of Education Joseph Fletcher, Richard Taylor; Biblical Views of Sex: Blessing or Handi- on Religious Faith, Burnham Beckwith. $5.00 cap? Jeffrey J. W. Baker; Moral Absolutes and Foreign Policy, Nicholas Fall 1981, Vol. 1, no. 4 — The Thunder of Doom, Edward Morgan; Secular Capaldi; The Vatican Ambassador, Edd Doerr, A Naturalistic Basis for Humanists—Threat or Menace? Art Buchwald; Financing of the Repressive Morality, John Kekes; Humanist Self-Portraits, Matthew les Spetter, Floyd Right, Edward Roeder; Communism and American Intellectuals, Sidney Matson, Richard Kostelanetz. $5.00 Hook; A Symposium on the Future of Religion, Daniel Bell, Joseph Resurrection Fictions, Winter 1983/84, Vol. 4, no. 1 — Interview with B. F. Skinner; Was George Fletcher, William Sims Bainbridge, Paul Kurtz; Orwell a Humanist? Antony Flew; Population Control vs. Freedom in Randel Helms. $5.00 China, Vern Bullough and Bonnie Bullough; Academic Freedom at Liberty Summer 1981, Vol. 1, no. 3 — Sex Education, Peter Scales, Thomas Szasz; Baptist College, Lynn Ridenhour; Joseph Smith and the Book of Mormon, Moral Education, Howard Radest; Teenage Pregnancy, Vern Bullough; The George Smith; The History of Mormonism and Church Authorities: Inter- New Book-Burners, William Ryan; The Moral Majority, Gerald Larue; view with Sterling M. McMurrin; Anti-Science: The Irrationalist Vogue of Liberalism, Edward Ericson; Scientific Creationism, Delos McKown; New the 1970s, Lewis Feuer; The End of the Galilean Cease-Fire? James Hansen; Evidence on the Shroud of Turin, Joe Nickell; Agnosticism, H. J. Blackham; Who Really Killed Goliath? Gerald Larue; Humanism in Norway: Strategies Science and Religion, George Tomashevich; Secular Humanism in Israel, for Growth, Levi Fragell. $5.00 Isaac Hasson; $5.00 Fall 1983, Vol. 3, no. 4 — The Future of Humanism, Paul Kurtz; Humanist Spring 1981, Vol. 1, no. 2 — The Secular Humanist Declaration: Pro and Self-Portraits, Brand Blanshard, Barbara Wootton, Joseph Fletcher, Sir Con, John Roche, Sidney Hook, Phyllis Schlafly, Gina Allen, Roscoe Raymond Firth, Jean-Claude Pecker; Interview with Paul MacCready; A Drummond, Lee Nisbet, Patrick Buchanan, Paul Kunz; New England Personal Humanist Manifesto, Vern Bullough; The Enduring Humanist Puritans and the Moral Majority, George Marshall; The Pope on Sex, Vern Legacy of Greece, Marvin Perry; The Age of Unreason, Thomas Vernon; Bullough; On the Way to Mecca, Thomas Szasz; The Blasphemy Laws, Apocalypse Soon, Daniel Cohen; On the Sesquicentennial of Robert Inger- Gordon Stein; The Meaning of Life, Marvin Kohl; Does God Exist? Kai soll, Frank Smith; The Historicity of Jesus, John Priest, D. R. Oppen- Nielsen; Prophets of the Procrustean Collective, Antony Flew; The Madrid heimer, G. A. Wells. $5.00 Conference, Stephen Fenichell; Natural Aristocracy, Lee Nisbet. $5.00 Summer 1983, Vol. 3, no. 3 — Special Issue: Religion in American Politics Winter 1980/81, Vol. 1, no. 1 — Secular Humanist Declaration; Democratic Symposium. Is America a Judeo-Christian Republic? Paul Kurtz; The First Humanism, Sidney Hook; Humanism: Secular or Religious? Paul Beattie; Amendment and Religious Liberty, Lowell Weicker, Sam Ervin, Leo Pfeffer; Free Thought, Gordon Stein; The Fundamentalist Right, William Ryan; Secular Roots of the American Political System, Henry Steele Commager, The Moral Majority, Sol Gordon; The Creation/Evolution Controversy, Daniel Boorstin, Robert Rutland, Richard Morris, Michael Novak; The H. James Birx; Moral Education, Robert Hall; Morality Without Religion, Bible in Politics, Gerald Larue, Robert Alley, James Robinson; Bibliography Marvin Kohl, Joseph Fletcher; Freedom Is Frightening, Roy Fairfield; The for Biblical Study. $5.00 Road to Freedom, Mihajlo Mihajlov. $5.00 Secular Humanist Bulletin Back Issues of the Secular Humanist Bulletin, published quarterly and free with a subscription to FREE INQUIRY, are also available. Each additional copy is $1.50, plus $.50 for postage and handling. Discounts are available on bulk orders. • Box 5 • Buffalo, New York 14215-0005. 716-834-2921 legislation against homosexuals in the United Kingdom. Perhaps most important, the Human On the Barricades Rights Commissioner project acts as a clear- inghouse for human-rights advice. By dis- seminating information and responding to queries, it offers legal and "just" moral sup- News and Comment port to individuals and groups, and keeps in close contact with other international human-rights organizations as well.

—Oldrich Andrysek An Urgent Appeal for Your Help! CSER Raps Rivera Dear Readers: NBC personality Geraldo Rivera's October FREE INQUIRY is in a critical financial situation at present. Our costs keep mounting 25 TV show "Devil Worship: Exposing more rapidly than our resources and, despite our best efforts at economizing, we face Satan's Underground," was sharply criticized an awesome deficit. by the Committee for the Scientific Exami- We are facing a major cutback unless we receive immediate funding. We have no nation of Religion as being "poorly re- choice but to turn to you, our readers, for support. Won't you help FREE INQUIRY searched," "sensational," and "highly ir- by making a contribution? responsible." Many believe that we are at a critical juncture in American history: The future of The scientists and scholars said that their separation of church and state is in doubt. A new Supreme Court majority will soon two-year investigation determined that be appointed, and it may not uphold previous decisions on the right to abortion, the satanic crime was vastly exaggerated. right to privacy, and prayer in the public schools. The religious right continues to "A person is more likely to be struck by grow and exert a more powerful influence in worldwide politics than ever before. lightning than to be the victim of satanic The editors of FREE INQUIRY are concerned, and feel it is important that human- crime," said Shawn Carlson, a physicist at ists continue to voice their opinions on these and other matters. We must continue to Lawrence Berkeley Labs and the report's demonstrate the ethics of humanism—that human beings can lead moral lives and principal author. make significant contributions to society without the need for religion. It is vital that The group, headquartered in Buffalo, said nonbelievers voice their opposition to attempts to legislate morality. it had planned to issue its report next April It is more important than ever that you help us to achieve these goals. Without but moved up the release date because of your support, FREE INQUIRY will be forced to curtail its efforts. Won't you help by the Rivera program. sending your tax-deductible contribution to Box 5, Buffalo, New York 14215. "The Rivera report was misleading, much of the information presented was inaccurate Sincerely and key facts were omitted," the report said. The group said in the past five years there have been over one million violent crimes committed in the United States but only about sixty were listed by police as involving Paul Kurtz, Editor satanism. "The worship of satan does not appear to be a significant source of crime," said Humanist Rights Championed can be proud of its record. Its recent activi- report co-author Gerald Larue, Emeritus ties include: Professor of Religion at the University of The International Humanist and Ethical — Supporting a member of the Humanist Southern California. Union has established a unique project that Association of Canada who has lodged a attempts to address not only human rights complaint with the United Nations' in general, but also violations of a particular Human Rights Committee charging dis- Banned Books Week Exposes concern: humanist rights. The Human Rights crimination in Canadian law that gives Censorship Commissioner project has the ability and state funding to Catholic schools. motivation to concentrate on the protection Monitoring the fate of another complaint The American Library Association officially of humanist issues such as the right to non- lodged by a parent concerned with reli- deplored the removal of certain books from religious education; the right to self- gious instruction in Norwegian kinder- the shelves of American libraries for the first determination concerning sexual relation- gartens. time in 1988 by recognizing Banned Books ships, abortion, euthanasia, and so on; and — Taking part in protests on behalf of im- Week September 24 to October 1. the principle of separation of church and prisoned conscientious objectors. The group estimates that the number of state. These topics often fall outside the — Supporting campaigns to abolish the books banned from schools throughout the mandate of most major human-rights death penalty and sodomy laws in the United States jumped by 184 percent during organizations. United States. the 1987-88 school year. Favorite targets of The office of the IHEU Commissioner — Responding to a request for assistance the censors include such classics as J. D. has existed for only five years, and already to prevent the adoption of discriminatory Salinger's Catcher in the Rye, Arthur

36 FREE INQUIRY Miller's Death of a Salesman, John Stein- beck's Of Mice and Men, and others that reportedly promote "the religion of secular humanism." Many books have been quietly removed from the shelves with little or no public awareness, says the ALA, as schools are un- willing to jeopardize their budgets by re- porting such incidents to the press.

New Laureates Elected

The Academy of Humanism would like to welcome nine new laureates, elected during the recent Tenth Humanist World Congress: Steve Allen, author, entertainer, and social activist; Kurt Baier, professor of philosophy at the University of Pittsburgh and a fellow of the American Academy of Arts and Sci- ences; Isaiah Berlin, author and Emeritus Professor of Philosophy at Oxford Univer- Paul Kurtz and Andrei Sakharov. sity; Paul Edwards, professor of philosophy at Brooklyn College; Betty Friedan, author Humanists Honor Sakharov and founder of the National Organization for Women; Murray Gell-Mann, theoretical The Soviet dissident and humanist Andrei of human rights and free inquiry in defense physicist, Nobel Prize winner, and a fellow Sakharov accepted the highest award of the of the scientific outlook and humanist ethical of the American Academy of Arts and Sci- International Humanist and Ethical Union, values. Sakharov, who had been released ence; Herbert Hauptman, Nobel Prize win- the Distinguished Humanist Award, at a from the Soviet Union for the first time in ner and professor of Biophysical Sciences at special reception at the home of the U.S. thirty years to undergo medical testing in the State University of New York at Buffalo; ambassador Ronald Lauder in New York the United States, expressed his gratitude Mihailo Markovic, professor of philosophy City on November 10. IHEU co-chairman upon receiving the award and noted his at the University of Belgrade, Yugoslavia; Paul Kurtz presented the award, in recogni- "deep affection" for the humanist movement and Richard Rorty, professor of philosophy tion of Sakharov's contributions to the cause worldwide. at the University of Virginia.

Strahler Receives Forkosch Award

FREE INQUIRY is pleased to announce that Arthur N. Strahler has been selected by its senior editors to receive the first Morris D. Forkosch Book Award for his Science and Earth History: The Evolution! Creation Controversy, published in 1987 by Prometheus Books. The $1,000 prize will be awarded annually to the best single volume published during the previous calendar year that deals with the concerns of humanism. Strahler, now retired, was professor of geology in the Graduate Faculty of Pure Science at Columbia University. He has authored or coauthored many textbooks and research papers. In Science and Earth History, he submits the claims of creationism to critical scientific scrutiny by examining the philosophy, methodology, and sociology of empirical science as contrasted with those of religion and pseudoscience. The book is painstakingly documented and makes use of the findings of mainstream science in the research fields of cosmology, astronomy, geophysics, geology, paleontology, and evolutionary biology. It has garnered excellent reviews from all quarters, including Science Books and Films, Nature magazine, The Science Teacher, and the Library Journal. The Selma V. Forkosch Award, for the best article on humanism published in FREE INQUIRY in 1987, was presented to Paul Edwards for his four-part series, The Case Against Reincarnation. The awards were established this year by Morris D. Forkosch to help further the cause Arthur N. Strahler of humanism by honoring individuals who make the greatest contributions to its advancement. Mr. Forkosch is an attorney, educator, and author who has written hundreds of articles on legal matters, and several books, including A Treatise on Labor Law, Constitutional Law, and Outer Space and Legal Liability. The Selma V. Forkosch Award was established in memory of his late wife.

Winter 1988/89 37

Campaign to Separate Church and State in Ireland

Launched in Dublin earlier this year, the Campaign to Separate Church and State The perfect gift (CSCS) is already making headway in what appears to be an uphill battle. for relatives, friends The group is, of course, at odds with the most powerful and influential of institutions and your local library. in southern Ireland, the Catholic church. The social power of the church, argues CSCS, is Save up to 30% so deeply entrenched in the everyday life of the Irish people that it goes unquestioned. $19.50 for first one-year gift subscription Catholic social policy sets the limits within 1. which everyday thought and action take place; in response to this, CSCS has em- NAME please print barked on an initial strategy of maximum media assault in order to break the silence ADDRESS born of generations of habit. Dick Spicer, secretary of the group, CITY STATE ZIP points out that CSCS is not launching a religious assault against Catholicism; rather, only $17.50 for second one-year gift subscription its aim is to carve out space for secularism 2. in the country so that those who are not religious need not be constrained by the NAME please print Catholic social policy embedded in state legislature. Currently, CSCS is focusing on ADDRESS the health and educational systems in Ire- land, which are run by state-funded religious CITY STATE ZIP institutions, even though the Irish constitu- tion forbids it. only $15.50 for each additional gift hereafter "The problems we face in tackling the 3. whole nature of the Irish state are enor- mous," says Spicer. "There is a huge sense NAME please print of isolation. But we're not going to dissolve if we lose one issue. We're here for the ADDRESS duration."

CITY STATE ZIP Churchgoing Declines in A gift card will be sent in your name. Great Britain and Italy

YOUR NAME please print Churchgoing among the British has slipped over the past six years, with fifty-six percent ADDRESS in a recent survey saying they never, or "practically never," attend religious services, compared to forty-two percent who said this CITY STATE ZIP in a 1982 survey. The latest findings are based on a Gallup poll conducted for the Include my own subscription for Daily Telegraph. ❑ 1 year ($22.50) ❑ 2 years ($39.00) ❑ 3 years ($54.00) Little change, however, has come about in the percentage who attend frequently— Charge my ❑ Visa ❑ MasterCard that is, once a week or more. The latest Exp national figure is fourteen percent, while the 1982 figure was thirteen percent. ❑ Check enclosed Total $ On a related note: Though Italy is still considered a Catholic country in which the (Outside the U.S., please pay in U.S. funds drawn on a U.S. bank. Add $12.00 a year if you prefer airmail to surface mail; in Canada and Mexico add only $6.00 a year for airmail.) cultural grip of the church remains formid- Order toll-free: 800-458-1366 able, the New York Times reports that "organized religion has fallen on troubled (In New York State call 716-834-2921.) times in Italy—surveys show, for instance, FREE INQUIRY, Box 5 • Buffalo, New York 14215-0005 that only twenty-five percent of the Catholics attend Sunday Mass." •

38 FREE INQUIRY opinion not generally held. A FREE INQUIRY interview MADIGAN: There is a quote in your introduction to the first volume of your book Meeting of Minds that I found very in- The Frailty of Reason teresting: "I perceive myself as occupying a middle ground between scholars and people. Steve Allen and Jayne Meadows At the moment, however, the middle ground seems very thinly populated. It might be likened to a no-man's land, a barrier, which prevents rather than facilitates communica- tion between the Academy and the streets." TIM MADIGAN: I'm sure you're often ALLEN: No, not really. You should never I think that one of the great triumphs of asked why you are so open with your poli- cast caution to the wind. You must recognize your television series Meeting of Minds was tical and philosophical views. One would the realities of your society. And that is true, that you were able to get across great philo- think such openness might offend a certain of course, of the history of ideas. There was sophical ideas in an exciting, provocative portion of your potential audience. a time in Europe, not so terribly long ago manner. If somebody heard the same ideas STEVE ALLEN: It does. It's quite risky, on the scale of history, when even the most in a philosophy class he would probably get actually, for people who work in television courageous thinkers put their works out nothing out of it. to be extremely outspoken. It's easier if you under pseudonyms. ALLEN: Yes, he could hear exactly the work in motion pictures; they almost can't MADIGAN: Or, as David Hume did, same merchandise, so to speak, and not buy touch you. Jane Fonda can say anything she had their more controversial works pub- it, whereas coming from a popular enter- wants. In today's world I don't know what lished posthumously. tainer he would be more likely to pay atten- scandalous behavior would result in your ALLEN: Yes, there was a lot of that, too. tion. There's something dumb about that, being forced out of the motion picture Even those elements in society that see but since it does exist, the sensible thing to industry. It probably would increase the themselves, occasionally with some justifica- do is to make good use of it. And the Meeting price of your next film, in fact. We now have tion, as "the good guys"—the decent, law- of Minds project was, by and large, success- what I call "stars of scandal"—the more abiding, honest folks—can be moved to ful. We'll never know how many millions divorces, the more public fights in saloons, vicious extremes when they hear an opinion of people were enlightened or inspired by whatever, the more they seem to get respect that contradicts something to which they feel it. When I say "it," I don't mean anything and/or notoriety. But that, I repeat, does a loyalty. They don't behave like the good I did; I mean the ideas of the important not apply to television performers. There's guys in those instances. So there is always thinkers and doers who were "guests" on the not the slightest question that Ed Asner's a risk involved when one expresses an program. As far as I know, we never show was yanked out from under him when attributed to any of them a view he or she he began to speak out politically. did not in fact hold. MADIGAN: I have no idea where David MADIGAN: Obviously the series was Letterman, for example, stands politically. viewed by people who had written biogra- ALLEN: I don't think anyone does. phies or who considered themselves experts MADIGAN: He obviously keeps his on certain of the figures portrayed. Did you views to himself. ever receive any objections from them? ALLEN: Yes. Johnny Carson will never ALLEN: We had an academic advisor speak out on an issue. on every one of the shows. One of them MADIGAN: And yet, you were debating finally withdrew after being with the series William F. Buckley back in 1963 on the for a few years. He said, "I haven't found policies of the Kennedy Administration, at any mistakes yet, but I live in fear that a time when the Goldwater-types were someday, in my professional capacity, I'm hungering for power (rather than being in going to hear from one of my colleagues, power, as they are now). 'You let Steve Allen say that Louis XIV was ALLEN: Well, why human beings do eight feet tall? Don't you know, you dope, whatever they do, for good or for evil, re- he was only seven feet tall!' " mains partly mysterious. I just feel strongly MADIGAN: After seeing the Marquis de about certain issues. There is a certain Sade portrayed on your show, I read some responsibility that comes with prominence of his works. It is amazing how well you or fame. You should never confuse your were able to capture his basic beliefs about personal opinions with automatic wisdom. humankind. If you're going to speak out on any issue ALLEN: As far as accuracy and relia- you'd better do your homework. But once bility, I think we did a damned good job. you've fulfilled that requirement, then it That reminds me of an instance that hap- seems to me that an entertainer has as much pened after the pair of shows in which Martin right as anyone else to express an opinion. Luther appeared. We received six or seven MADIGAN: Was there a point early in letters saying, in effect, "You've finally come your career when you decided, "To hell with a cropper, Mr. Allen! I cannot believe that it, I'm not going to just play it cool"? Martin Luther said many of the things you

Winter 1988/89 39 put into his mouth." Yet these were almost it—Gandhi was a dramatic choice for a created equal, then why can't you do what- all direct quotes. He probably had more number of reasons. First of all, if there's any ever you want? What's to stop you? I don't direct quotes than most other guests. No one nation that needs birth control, it's India, believe this is a valid philosophy, by the way. knows, for instance, what Attila the Hun and the fact that this almost saintly, heroic ALLEN: This is an ancient and important actually said—there are no direct quotes of figure was on what many would consider question. If it were to be discovered, let us any kind—but in the case of Luther, we had to be the wrong side of the issue made for say, that there is no personal god, or if there enough to do a forty-week series. great drama. He was very puritanical about is a god but people lose their faith in him, MADIGAN: He said some pretty scato- sex. His view was very close to the old then what is to prevent them from killing logical things in his time. Catholic position—there is absolutely no or raping or stealing? ALLEN: Yes, he was also an anti-semite justification for sex unless it is your intention I suggest that we step away from dealing and a bit of a lout, for all his greatness. to create a child. He felt that sex for pleasure with that question in a purely abstract, So the next day when we opened the mail was decadent and sinful. Again, you can theoretical sense and look at how people there was a letter from a Luther scholar criticize him for that, but for our show it actually behave when they have formally named Jaroslav Pelikan, congratulating us was terrific. decided that there is no God. What often on the presentation of Luther. I simply I got the idea to use the Marquis de Sade, happens is that they become even more puri- Xeroxed copies of his letter and sent it to by the way, from Clare Booth Luce. I had tanical. The Soviet Union and China, for people who'd complained. to select someone who would be critical of instance, have both tried to remake human MADIGAN: How did you decide which him. That wasn't too tough, since almost beings and to change human behavior, but famous people to have on the show? any intelligent person would be outraged by of course every religious leader and every ALLEN: The first name in any grouping many of his views. reformer of whatever stripe tries to do that could be more or less taken out of a hat. MADIGAN: Why did Luce suggest you and never with much success. The point is, Any important person from history would use him? far from encouraging licentiousness, these obviously make a great guest. Then it came ALLEN: At first I chuckled when she societies permit much less. It is our society— to putting two or three other people at the suggested him, since it was like saying, "Why a free society—that is sicko with sex, de- table with this first choice. The primary don't you have Hitler as a guest?" She said, pravity, child abuse, drugs, and violence. consideration was that we wanted to present "No, I'm quite serious. Sick as his opinions That of course leads into the ancient debate ideas in conflict. If we had four guests at were, I see them as very influential in today's about the proper balance between two highly the table who agreed that capital punishment decadent society." esteemed values, freedom on the one hand was terrible, that would have been comfort- MADIGAN: Some people claim that de and law and order on the other. ing to those of us who hold that opinion, Sade's views were actually the end result of MADIGAN: I recently taught a course but it'd be very dull dramatically. The es- the Enlightenment, the dark side of Locke at a local prison on the Philosophy of Reli- sence of all good drama, and even of all and Jefferson. gion. All but one guy said they were reli- third-rate drama, is conflict. ALLEN: You mean because he said that gious. One would think that if removing the Margaret Sanger, for instance, was in if you destroy the religious safeguards, then religious safeguards led to licentiousness, the favor of birth control, so we wanted to put anything goes? prisons would be filled with atheists. But this somebody at the table who was opposed to MADIGAN: Yes. Also, if all men are was an example of just the opposite. ALLEN: The first person I ever en- countered who pointed that out was Joseph McCabe. He checked out some prisons, and Humanist Humor something like ninety-nine percent of the When Steve Allen spoke at the Tenth Humanist World Congress, he responded to inmates were religious. McCabe was very questions that members of the audience had written on 3 x 5 cards. Here are a effective, since he was knowledgeable about few excerpts. history. He was a former priest, and very Q: What was the most significant event in your early life? bitter about the church. I don't harbor any A: I believe I would have to say birth. hatred for the church; my relations are Q: How many angels can dance on the head of a pin? cordial. I haven't been a Catholic since the A: Only a pinhead would ask a question like that. moment I got married for the second time Q: What would you say has been President Reagan's greatest legacy to the country? and was automatically excommunicated. A: I think Mr. Reagan will be chiefly remembered for smiling and waving. He MADIGAN: That'll do it. Getting back smiles and waves better than any president we've ever had. And needless to say, to Meeting of Minds, it seems that, aside he also deserves credit for popularizing Grecian Formula. from a few shows, television is generally a Q: What would Voltaire have said to Ronald Reagan concerning AIDS? vast wasteland. There's so much that could A: "Dites simplement non!" (Just say no!) be done but is not. Q: If you were Galileo and receiving a humanist award tonight, what would you ALLEN: Well, the reaction to the twenty- say? four shows of Meeting of Minds far exceeded A: "Where were you when I needed you?" my expectations. I thought we would take Q: How many humanists would it take to screw in a lightbulb? a lot of heat, and I was quite prepared for A: None. Humanists are never in the dark. that. But it got almost no negative criticism. Q: Why do humanists talk so much? It not only pleased, but thrilled all major A: If you would listen the first time, they wouldn't have to talk so much. philosophical camps. Conservatives loved it, At the bottom of the last card was written: "Look at the other side." Mr. Allen liberals loved it, atheists, Marxists, anti- replied simply, "A humanist always does." Marxists. I never got a single letter of basic criticism. I thought, "Can I really get away 40 FREE INQUIRY with having every ancient verity ques- tioned?"—though they were also defended, of course. I wouldn't load the dice either way. I thought a lot of people wouldn't hold still for that. I think they approved because they perceived the attempt to be fair. MADIGAN: That came across very well in the series. I remember the first show, where Thomas Aquinas debated Cleopatra on women's rights. ALLEN: It was remarkable how modern some of the arguments sounded. In one instance we totally lucked out. It was one of the shows with Theodore Roosevelt and there was a fairly extensive conversation about his role in taking over the Panama Canal. As luck would have it, a week before the airing, there was a big scuffle about the Canal treaty. MADIGAN: It seems that the raison d'etre of Meeting of Minds was this clash of ideas. ALLEN: Yes. It grew out of my having concluded, a good many years earlier, that the gap between what is reasonably possible in education in this country, and what in Jayne Meadows and Steve Allen. fact actually occurs, is enormous. I had no way of knowing, after this insight first oc- the age of twenty, they spend more time as a plus. It is left to the conscience, or the curred to me, that this situation would seri- watching television than they do reading or intelligence, of the individual whether he ously deteriorate year by year. For the last getting educated. That's scary, it's wrong, thinks the universe just happened or it was five years or so I've been working on a book. it's a pity, and it's one of the reasons Ameri- created by some previously existing entity. The original title was How to Think. The cans are getting dumber. One may hold either view, I take it, and title at the moment is Dumbth and Seventy- I cannot open a magazine of substance still be a humanist in regard to a great many Seven Things to Do About It. I give seventy- without encountering new evidence. A recent other questions. seven specific suggestions on how to think issue of Time, devoted to America's youth, Humanism puts its primary con- better. If by show time I think of eighty- gave some disturbing examples. We may be centration on humankind as far as changing seven, we'll just change the number in the down the tube of history already if the five the world is concerned. Naturally, in a free title. The idea of Meeting of Minds grew lives described by Time's researchers are society one is perfectly at liberty to pray to out of such considerations. We've never had typical, and I'm afraid they are. In that same superhuman creatures for material things, such means of education, and yet people are issue I came across something totally con- but the material things we actually get in getting dumber all the time. sistent with what I've been observing for the fact come from other humans or from our MADIGAN: What do you think of such last twenty years—the now almost total lack own efforts. A deity has never yet created recent works as Cultural Illiteracy and The of knowledge about geography among an orphanage, a hospital, a convent or other Closing of the American Mind, which seem Americans of high-school or college age. religious institution. So humanists, for the to be blaming liberal education for this state Some scary percentage of them don't know most part, simply leave the question of divine of affairs? where France is on a map of Europe. Jayne inspiration to one side, and approach things ALLEN: Those people beat me to the and I were watching a newscast one even- from a more practical point of view. punch by getting their books published be- ing—a professor at the University of Miami I was impressed with the United Nations' fore mine. I think when anything is that had just announced some tests he'd given "Universal Declaration of Human Rights," seriously wrong it's likely to have dozens of to his students. Six percent of them did not which was distributed to all participants in causative factors, rather than anything as know where Miami was. the Tenth Humanist World Congress. The simplistic as "liberal education" or "John JAYNE MEADOWS (Entering the classical ideals of human rights are consistent Dewey." Clearly, the kind of education most room): And they were going to school there! with the great majority of religious philoso- Americans have been getting in the past ALLEN: That was the worst thing, but phies or philosophical schools of thought. twenty-five years is inferior. But it does not the rest of his findings were almost as bad. The U.N. Declaration is harmonious with automatically follow that the cause is as sim- MADIGAN: What is your conception of humanism and its ideals, and I think that, ple as "They don't teach as much Latin or humanism? What do you think it can offer with the exception of authoritarian Marxists math as they used to." Such factors are rele- to a world filled with troubles? or fascists, most people would agree with vant but they are certainly not at the heart ALLEN: It's a question on which there it. Who could oppose freedom or argue of the explanation or the solution. Television is much debate among humanists them- against the dignity of the human being? is on that list of causative factors. During selves. It's obviously not as clearly defined I address all kinds of groups—Catholic, the years in which Americans are formally a philosophy or movement as, say, Mormo- Protestant, Left, Right—and I'm interested educated, from about the age of five to about nism or Orthodox Judaism, but I take that in observing to what extent they share these Winter 1988/89 41 0n Meeting of Minds, Steve Allen brought together such luminaries as (from left) Cesare Beccaria, the Dowager Empress Tz'u-hsi, Frederick Douglass, and the Marquis de Sade. ideals. Everyone wants peace, everyone a beautiful letter from her son, compliment- in town at the same time, leading a Christian wants law, justice, compassion, and courage. ing me on my performance. But he said, "Did Crusade. I attended his press conference. He They differ chiefly in regard to the means you have to tell all those personal stories said that he'd traveled all over the world, for bringing those ideals closer to realization. about my mother? I wish you had known to nearly every country, and "there is only MEADOWS: It's easier for kids today her. You would have loved her." Of course one family of man." He, too, recognizes the in the United States. Why should they study? I would have loved her. commonality of human beings, and the urge There's no ambition at all. I think the young MADIGAN: You wanted to portray her to help our fellow humans. We may differ people in America today, with few excep- truthfully, warts and all. on the means to do this, but the urge is the tions, are geared toward pleasure. They don't MEADOWS: Absolutely. same. realize that that's the worst way of life. ALLEN: That was an important element ALLEN: Yes. Many people were moved Why do kids go on drugs or become of the show. There's one section we had to to Marxism by a thirst for social justice. In alcoholics? Why do they do all these self- cut from the script because of time limita- fact, many current leaders who are now con- destructive things? Because nothing is ex- tions, but it is in the book. I discovered that servative were dedicated Marxists in their citing to them. What we need is a few people Aquinas was not only an advocate of capital youth. A passionate concern with the in- in important positions who will show them punishment—that can't be held against him, justice that is the common mode of human the excitement of achievement. since everyone was for it in those days— existence often leads people to espouse a There was an excitement during the Ken- he not only thought it was permissible, but certain cause. Justice is a rarity, injustice is nedy period—lately we've had an old man that it was virtuous to burn heretics at the the norm, and you don't have to be com- in power who's deaf and half asleep. He's stake. There's no pain more hideous than passionate to the point of sanctity to be out- put the whole country to sleep. And there fire. I dealt with that on the show with raged by that. The chief problem with Com- hasn't been such a corrupt administration Galileo. That was the punishment he most munists is that, though they often start with since Ulysses S. Grant's. feared. At a certain point in the discussion, better intentions than some Christians have ALLEN: And Reagan came in preaching he asked me to hold my index finger over started with, they become so dogmatically morality. the flame. I recoiled, the pain was excru- convinced of not only the rightness of their MEADOWS: And look who were his ciating. "Now you have a little better cause but also the wisdom of the means of sponsors—many of the most prominent appreciation of what we were talking about bringing about their desired ends, that they evangelists. The seeds I see being sown in when we use the dry phrase `burned at the make the tragic mistake of becoming America are like those sown before the fall stake.' " Aquinas thought heretics should be authoritarian and ordering virtue among the of Rome and Greece. burned alive, like a piece of bacon. For me, people. Virtue can be encouraged by exam- MADIGAN: That's an interesting point. that's not such a heroic thing to have ple or by very careful moral argumentation, The intellectuals are up on high, and every- believed. but you can never order people to be virtu- one else pays no attention to them. MADIGAN: The theme of the Humanist ous. Whenever this happens in history, either MEADOWS: I portrayed Margaret Congress was "Building A World Com- by forces of Islam, Catholicism, Commu- Sanger on Meeting of Minds, and received munity." Coincidentally, Billy Graham was nism, or anything else, overwhelmingly

42 FREE INQUIRY tragic results follow. when it has stood up against the unchristian captured most of the young vote. Not be- MADIGAN: Paul Kurtz told me that governments of these countries. It used to cause they love the man, but because they during his student days at New York Uni- be hand-in-hand with them, but not today. figured they would do better economically. versity and at Columbia, both before and MADIGAN: Steve, you've used the MEADOWS: If you think in terms of after the Second World War, ideas really phrase "the frailty of human reason" in some what we vote for, every country suffers from meant something to the students. Many of of your writings. I was wondering what you the same thing. We vote for image. Carter them were committed Marxists, but they be- think can be done to bolster reason, as best had no charisma. And along comes a second- came Marxists out of good intentions. They one can, in the onslaught of all this irra- rate B-picture actor who has that charming really wanted to do something about the tionalism. manner. That's what too many Americans injustices of society. ALLEN: My approach is to try first to vote for. ALLEN: They had just witnessed, and get the American people to recognize the ALLEN: Of course, it can also work for in many cases suffered through, a little thing deterioration of simple intelligence itself. the good. A lot of people voted for Jack called the Great Depression, which involved This is a real problem. We must keep talking Kennedy because he was a good-looking the collapse of capitalism—not for all times, about it, organizing about it, until people man, a fine public speaker, witty, charming, but the thousand-and-one tragic results of realize it's an issue. Thank God, in the last sophisticated, whereas Nixon looked like the the stock-market crash represented literally ten years word has finally begun to take root. crook he turned out to be. a failure of the capitalist economy. You can't In 1983 Ronald Reagan finally woke up and MADIGAN: You've raised the point that see people going hungry for too long without referred to it as a matter for public concern. specialists know their own fields and nothing saying "Goddamn it, there's gotta be a better His solution was simplistic; he said there else. I think it is crucial that we encourage way than this." It turned out that the Marx- should be better teachers. Nobody can argue what you call "the people in the middle ist solution was not that better way, but with that—nobody's in favor of worse ground," the people who may not be experts nobody went into it knowing that. They went teachers. But there's a hell of a lot more in astronomy or economics or political sci- into it because they assumed it might be a to it than that. Most people think that they're ence, but who can understand what the better way. in pretty good shape but that other people experts are saying, and can get this across MADIGAN: That's a crucial point. are dumb. I think we should borrow some- to people who are interested. MEADOWS: Communists or not, these thing from Alcoholics Anonymous: just as ALLEN: One of the stupidest forms of were young people who had a cause. They they preach that your case is hopeless until criticism involves attacking the "popularizers had something that inspired them, whether you have the courage to stand up and say of science." We must encourage the popu- it turned out to be right or wrong. "I am an Alcoholic," the average person is larizers, because many of the scientists them- MADIGAN: Something greater than highly unlikely to get much more intelligent selves are poor teachers, and even those who themselves. until he says, "I am ignorant." are great teachers are so busy doing their MEADOWS: Exactly. MADIGAN: It's the same as Sócrates. work that they don't have time to teach. The ALLEN: They wouldn't have had to be being considered the wisest man in Athens man in the street is not going to learn much inspired had they not witnessed injustice, because he realized how little he really knew about science from the world's leading suffering, poverty. about anything. scientists—they're too busy, and we'd better MEADOWS: The point was, they knew ALLEN: Yes. But there's a sense in which keep them busy. The solution is more popu- that many people were enormously wealthy, the problem has no solution, because there larizing of science, more use of television while the majority of the population was are limitations in the brain. Even an Einstein to instruct about science, more articles in poor and some were starving or selling apples may know a great deal about his specialty popular journals. We must stop this non- on the street corners. But Communism rarely but probably no more than the rest of us sense of criticizing those who provide this survives in democratic countries with a about ping-pong, making an apple pie, or needed service. The same criticism was strong middle class. solving the economic problems of Poland. leveled against Will and Ariel Durant and ALLEN: The American Depression did The world is simply too enormous for even their books on The Story of Civilization. more to encourage Marxism in this country the brightest people to keep total track of. When you see those books on the library than any twenty-seven Marxist college pro- That's a given. Still, we must begin to move shelves and realize the monumental achieve- fessors. Look at Latin America. The Latin closer to our potential. Now we're marching ment of their work, and the value of the American people and the world jury that fast as hell in the opposite direction, getting writing, you must realize that those are observes them will not sit idly by forever less intelligent every year. excellent history books. I don't care whether and let the right-wing dictators and the few MEADOWS: If young people had a they were "popularizers of history." But if families who own the countries continue to cause, something that inspired them, they they were, I love them all the more. We need create even more injustice than they already wouldn't be in such a mess. ten thousand Will and Ariel Durants today. have. Many Catholic clergy, when they get ALLEN: Even their patriotism is suspect. MEADOWS: The very first letter we got down there and see the reality of what they've Some of it is the belligerence of ignoramuses, about Meeting of Minds was a congratula- only known through reading, start out by the Rambo mentality. tory one from Will Durant. trying to improve things. But they quickly MADIGAN: It's an attitude that goes ALLEN: I'm glad to be a popularizer. realize that the Latin American elite won't completely against John Kennedy's state- I know how to communicate, partly as a let them improve anything, and so it is these ment: They are asking, "What can my coun- natural gift and partly as the result of forty capitalists in Latin America who are turning try do for me?" five years of experience in radio and tele- our best young priests and nuns—among ALLEN: "What can Reagan and his tax vision. I'm glad to be of public service in others—into some kind of Marxists. advisors do to make me richer?" that modest connection. MEADOWS: I think one of the wonder- MEADOWS: "Everybody owes me a MADIGAN: I think that both of you ful things about the Catholic church today living." should be commended for your efforts in is that it's one of the first times in history MADIGAN: I think that's why Reagan getting these important ideas across. • Winter 1988/89 43 religion. The second circle includes non- Christians—Buddhists, Moslems, Hindus, The Church Under Siege: Jews, and others. The third refers to Chris- tians who are not Roman Catholics— Reflections on the Protestants, Greek Orthodox, and so on. The first contact between the Vatican and the Utrecht-based IHEU, which represents Vatican/Humanist Dialogue more than sixty-five humanist organizations in twenty-four countries, took place in 1965. An informal preliminary meeting was held in Amersfoort, the Netherlands, shortly Paul Kurtz thereafter, and the first formal dialogue between the two groups was convened in hroughout most of its long history, the eluding five from the Vatican hierarchy in 1970 in Brussels. It was held in the still strong T Roman Catholic church has viewed Rome, and eight humanist leaders. The Vati- afterglow of Vatican II, and was conducted secular humanism as one of the principal can side was represented by the French on friendly terms; indeed, the Roman enemies of the faith. The church as an Cardinal Paul Poupard, president of the Catholics present agreed with many of the authoritarian institution has traditionally Secretariat for Nonbelievers; the Belgian humanist sentiments expressed. opposed free thought, modernism, and reli- Cardinal Godfried Danneels, an influential I took part in that dialogue as well, along gious dissent; indeed, for a long time it voice in the church; and others. with J. P. van Praag of the Netherlands, blocked efforts of reformers to extend the The humanist representatives included the founding president of the IHEU; the methods of scientific inquiry, to democratize IHEU co-president Rob Tielman of the distinguished British humanist author H. J. society, and to revise ancient moral doc- Netherlands and four influential female Blackham; and Wim Van Dooren of the trines. The persecution of Galileo four cen- humanist leaders: Lily Boeykens, president Netherlands; among others. Representing turies ago has stood as a powerful symbol of the Paris-based International Women's the Roman Catholic side were Father of the battle between science and theology— Council, a leader in the women's movement Vincenzo Miano, Secretary of the Secret- but the church has since attempted to recon- in Europe; Lydia Blontrock, president of the ariat for Nonbelievers; Monsignor Albert cile itself to science. Today, it does not con- Humanist League of Belgium; Anne-Marie Dondeyne, a liberal Belgian theologian; and test Darwinism or the theory of evolution. Franchi, vice-president of the three-million- the Secretariat's national secretaries from It even allowed the Shroud of Turin to be member French League of Teachers and Holland, Spain, England, and France. carbon dated to determine its age. Educators; and Renate Munkebye of Nor- The main theme of that dialogue con- Nevertheless, the church is still viewed way's Church-State Committee. Since the cerned the common responsibilities that as the arch opponent of vital humanist moral exclusive male hierarchy of the Vatican does humanists and Catholics face in the modern concerns. Indeed, the glacial attitudes of an not grant women equal footing, we thought world. We discussed the underlying values entrenched hierarchy continue to do battle it important to confront the Vatican curiae of humanists and Christians, the open soci- with a whole number of humanistic ethical with the voices of these women. ety and the place of education within it, and principles, such as equal rights for women; The Vatican delegation officially repre- our overall responsibilities in confronting the moral education in the public schools; and sented the Secretariat for Nonbelievers, a world's problems. We parted on a most the right to self-determination regarding body created by Pope Paul VI in 1965 in cordial note. issues like abortion, euthanasia, and sexual the wake of Vatican II. The declared purpose (I remember being seated across from freedom between consenting adults. of the Secretariat is to promote liaison Father Miano at a farewell banquet, held Vatican II attempted to modify the between the Catholic church and non- at a fine Belgian restaurant. After consuming church's hostile approach to the modern Catholics. Headed by a cardinal who attends goodly quantities of fine French wine, he pluralistic world. Since that council more monthly meetings with the pope, its first confessed to me that he had never in his than twenty years ago, the Roman curiae president was Cardinal Franz Koenig of life had dinner with a nonbeliever, let alone have been more willing to engage in dia- Austria; the current president, Cardinal an avowed atheist, and that he was surprised logues with nonbelievers. I was fortunate Poupard, is a former rector of the Catholic at how friendly our relationship had be- enough to have participated in the latest such Institute of Paris. The Secretariat includes come—to which I immediately offered a dialogue, which took place between high an international body of twenty-five cardi- toast and quipped, "In vino veritas!') officials of the Vatican and members of the nals and bishops, and convenes plenary ses- Following that dialogue, I suggested to International Humanist and Ethical Union sions from time to time with the pope Father Miano that we convene another one, (IHEU) in Amsterdam, the Netherlands, present. In addition, many countries have in North America, for which he was able from September 30 to October 2, 1988. This established their own Secretariats for Non- to get approval. We organized that dialogue article recounts my impressions of that believers. in cooperation with the U.S. Secretariat for encounter. The Secretariat's charter is the encyclical Nonbelievers, headed by Willis J. Egan. He Ecclesium Suam, which was issued by Paul arranged for us to meet at the Jesuit Center he dialogue brought together a delega- VI on August 4, 1964, and addressed itself in New York, under the cosponsorship of tion of nine Roman Catholics, in- to three concentric circles. The outer circle, its magazine, America, and I arranged the broadest, encompasses all of humankind meetings at the headquarters of the Amer- Paul Kurtz is co-president of the Inter- and includes people who profess no religion, ican Ethical Union. national Humanist and Ethical Union. including atheists, agnostics, and humanists, The humanists present at that dialogue and those who are entirely indifferent to were the philosophers Sidney Hook, Charles

44 FREE INQUIRY Frankel, Ernest Nagel, Corliss Lamont, the send two cardinals to the dialogue; thus we of Cardinals participated. behavioral psychologist B. F. Skinner, the were pleased when they both arrived Cardinal Poupard said that as we ap- eighty-year-old Blanshard twins, Paul and promptly at eight o'clock on Friday evening. proach the year 2000, "dialogue is vital for Brand, political scientist Roy Fairfield, They did not come in flowing red robes, but humanity. We are, believers and nonbeliev- Henry Morgentaler, fire-brand atheist were dressed in priestly black suits and white ers alike, embarked upon the same adventure Madalyn Murray O'Hair, and others. The collars with little red buttons on their lapels, and exposed to the same dangers." Here he Catholic church was represented by its most the only sign of their high ecclesiastical referred to the enormous perils posed by the liberal spokesmen, including Father Charles office. Cardinal Poupard, a powerful force rapid progress of science and technology, the Curran, who would later lose his position in the church, carried himself like an Army ideological crisis, the decline in ethical at the Catholic University of America; general, stiff and formal. Cardinal Danneels, values, the menace of totalitarianism, the theologian Daniel Maguire; medical ethicists stout and short, with a round face and deli- problems of the Third World, the develop- Daniel J. and Mrs. Sidney Callahan; and cate fingers, was reserved and shy. ment of sects and cults, and so on. He noted the well-known Catholic journalist John that we share a common humanistic tradi- Cogley; among others. he dialogue took place in the Hotel tion, including what he called "secularized Again the dialogue was held in a spirit T Krasnapolsky, a grand structure built Christian human values," the most evident of mutual give and take, despite an inflam- in the late nineteenth century in the heart of which are our common defense of liberty, matory talk by Madalyn O'Hair—though we of Amsterdam opposite the queen's palace. equality, the rights of man, democracy, and clearly recognized that we had differences Rob Tielman chaired the first session. I the ideals of fraternity and solidarity. He in doctrine and morality. The meeting opened the dialogue with welcoming added that Vatican II recognized the exis- received considerable press coverage, includ- remarks, noting that the humanists were tence of pluralism and the importance of ing a feature story in the New York Times. As far as I am aware, that was the last major dialogue convened between Roman An extraordinary dialogue between high officials of the Catholics and humanists under Vatican Vatican and members of the International Humanist and sponsorship, though the Vatican has held Ethical Union was convened in Amsterdam September 30 sporadic parleys with Marxist nonbelievers. Efforts to organize another dialogue became to October 2, 1988. almost nonexistent after 1975, when grave misgivings about the "excessive doctrinal delighted to participate, in the "spirit of religious liberty, and that the church espe- liberalism" of Vatican II sparked a swing mutual tolerance." I noted that, living cially appreciates the fundamental values of toward conservatism in the church. For some together in this pluralistic world, we must humanism, which "profoundly and sincerely time there was no further contact, though learn to cooperate if we wish to solve the respect the principles and beliefs of others." Vatican emissaries attended IHEU con- awesome problems faced by humankind: the Thus, he said, "the confrontation between gresses in 1978, 1982, and 1986. defense of human rights, population growth, religious sectors of the world and atheists It was with a good deal of surprise that world hunger, the protection of the envir- and agnostics" is a sign of the times, for we learned at the IHEU Congress in Oslo onment, and the need for democracy and "we need to recognize the essential rights in 1986 from the Vatican representative world peace. of free conscience." Father Aaelred Pereira that the Vatican was I also pointed out that there are hundreds The cardinal's remarks disarmed the interested in resuming dialogues with us. In of millions of nonbelievers in the world— humanists present, for he seemed to be correspondence with Rob Tielman, the including many influential scientists, philos- reiterating the key principle of the humanist Vatican agreed that a dialogue would be held ophers, writers, and artists—and that the platform: the need for free inquiry in the in the Netherlands. We had suggested that IHEU has crystallized the secular outlook spirit of tolerance. we discuss the separation of church and and humanist values of this powerful sector Suspicion of the Vatican runs deep state—a sore point of contention between of modern society. I added that the separa- among humanists and freethinkers. At the Roman Catholics and others in many tion of church and state was no doubt the very last moment, Howard Radest, the countries—and Franc Rodé, secretary of the most provocative topic we could discuss, but executive director of the Ethical Culture Secretariat for Nonbelievers, had agreed to we looked forward to honest dialogue. Fieldston Schools, was unable to attend the that. Upon his arrival in Amsterdam, how- Cardinal Poupard also offered welcom- dialogue, and I endeavored by long-distance ever, Cardinal Poupard said that it was his ing remarks. He had a specially prepared telephone to find a replacement. Since the understanding that the topic would be official text, distributed to all participants, bulk of the dialogue would be conducted "Religion and Humanism in Public Life," which he read the next day. He said that in French, I phoned my old friend, Professor which had also been raised in our prelimi- he was happy to participate in this dialogue, Yves Galifret, a member of the Academy nary correspondence. In any case, the papers especially since the IHEU and the Vatican of Humanism and the executive director of read at the dialogue dealt with both themes. have a history that goes back to 1965. Al- l'Union Rationaliste, a bastion of free think- The Vatican had recommended that each though humanists and Catholics had met ing and a member organization of the IHEU, side bring along eight representatives, previously, this dialogue, he said, was the for suggestions. He pointed out that many though at the last minute they added a first that had been officially organized rationalists are opposed in principle to a ninth—Krzysztof Sliwinsky, from Warsaw, conjointly on the international level. Appar- dialogue with the church, and believed that whom we were told was a personal friend ently he was unaware of our meeting in we had nothing to gain by the dialogue. I and colleague of the pope. We did not object, Brussels in 1970 (he had assumed the presi- responded that living in the same world, we for we had four unofficial observers on the dency of the Secretariat in 1980), but in any should be willing to dialogue with anyone— sidelines. We were not certain until the very case this was certainly the first dialogue in even the devil—to which he retorted, "Ah, last moment that the Vatican would indeed which the highest officials from the College but carry a big stick and keep your distance." Winter 1988/89 45 He also told me that only a week earlier and a dialogue with the Soviets appears to that the right to self-determination is a basic the Roman Catholic church in France had be in the offing. Poupard also expressed human right, and that humanists wish to begun a campaign to introduce catechism concern over the New Age paranormal cults cultivate responsible moral choice. In the into the public schools, a move that angered that are proliferating everywhere. Even in Netherlands there is considerable sexual many of the French people, for it breeched the traditional bastions of Roman Catholi- freedom, and active euthanasia is openly the principle of separation of church and cism, he said, the church's influence "is being practiced, for these are considered private state stoutly affirmed since the French undermined by secularism," and a "vast matters. "Humanists assume," Tielman said, Revolution. Moreover, he said that earlier indifference" to its message is caused by "that human beings give meaning to their this summer the pope had proclaimed the "competing consumer-oriented economies of lives, whereas theistic religion assumes that church's desire to "re-Christianize Europe." affluence." there is a creator who made life meaningful." On the Catholic side, too, some opposed I replied that humanists believe in free- Humanists favor the separation of church the dialogue and questioned its value to the dom and reason; we are not a militant force and state and believe that "no state has the church, saying that secular humanists repre- seeking to impose our views on others. We right to impose religious or ideological views sent only a small minority of unbelievers. believe in methods of persuasion and educa- upon others"—the state should either be One question on our minds when we tion. If the Roman Catholic church is genu- neutralistic (as in the United States), in which arrived in the Netherlands was, "Why does ine in its desire to defend democracy and case it gives no support to any kind of the Vatican wish to resume dialogue after human rights, I said, then we share common religion, or pluralistic (as in Scandinavia, such a long hiatus?" It was answered in part values; we likewise are critical of Moslem Belgium, the Netherlands, and West Ger- in recent issues of Atheism and Dialogue, intransigence and the cults of unreason that many), in which case it supports a variety a journal published by the Secretariat. A new seem to be flourishing. I even suggested, half of religious and nonreligious belief and value policy appears to be brewing, and it has three jokingly, that the Catholics and the human- systems. main goals: First, the Vatican wishes to ists cosponsor a conference on Islam and The Catholics at the dialogue said that understand the causes for the widespread the Koran—but despite these remarks, I they believe in personal liberty and, indeed, growth of unbelief, skepticism, and atheism remained wary of the danger faced by the Professor Rene Costé of the Catholic faculty worldwide. Second, it recognizes that, since lamb entering the lion's den. of Toulouse said that since Vatican II the Roman Catholics must coexist with non- church accepts the position that conscience Catholics in today's pluralistic society, an everal themes were discussed at the precedes all other freedoms.4 Considerable effort at dialogue may prove beneficial. S dialogue: dissent was expressed among the Catholics, Third, it wishes to evangelize and, if possible, 1. The right of privacy: I read the first however, about where to draw the line "re-Christianize" unbelievers, though the paper, "The Right of Privacy," based on a between the private and public domain. Is Vatican has no illusions that it will succeed chapter in my book, Forbidden Fruit: The religion a public or private matter? For the completely in this effort. To mark this new Ethics of Humanism.3 I pointed out that our church, it is essentially public and cannot mood, the Secretariat for Nonbelievers will dispute with the Roman Catholic church in retreat to the inward soul, said Franc Rodé. be officially renamed in March 1989; hence- many countries concerns the question of Emile Poulat, director of L'École des Hautes forth it is to be called the Pontifical Council personal liberty. We believe in an open, Études en Science Sociales in Paris, noted for Dialogue with Nonbelievers, thus em- democratic, and pluralistic society and, to that where you draw the line between public phasizing the need for dialogue. paraphrase John Stuart Mill, we wish indi- and private is often difficult to say—a view The Roman Catholic church is politically viduals to have the right to choose their own with which we concurred. The right of pri- sagacious, having survived two millennia, beliefs and lifestyles, as long as they do not vacy is not absolute, and its range of appli- and it no doubt takes a long-range view of harm others or prevent them from exercising cation must be determined on a case-by-case the future. The impression that I gained, their rights. The principle of privacy is under basis. The Catholics were especially con- both through the dialogue and in less formal intensive debate in many countries of the cerned about whether humanist morality was conversation, is that there is a siege mentality world. Robert Bork's nomination to the U.S. responsible and involved "higher values." at work within the Vatican. Humanists view Supreme Court in 1987 was probably Clearly, they do not apply the principle of the Roman Catholic church as a powerful rejected because of his views on privacy. The privacy to abortion, euthanasia, birth force, but the church itself feels threatened right to privacy applies to confidentiality; control, or sexual morality, whereas hum- and beleaguered. One growing threat is mili- to control over one's own body, particularly anists do. The humanists were fearful of tant Islam. Past efforts to convert Moslems regarding such issues as abortion and efforts by the church to legislate morality to Catholicism have largely failed; there are euthanasia; to sexual relations between con- or to force its doctrine on the pluralistic now three million Moslems in France alone, senting adults; to informed consent in medi- society. which is viewed as an ominous development. cine; and to other areas. To believe in the 2. Alternative life-stances. A key concern During a luncheon Cardinal Poupard con- right to privacy does not mean that one con- of the humanists present was whether fessed to me, "They've had no Bultmann to dones licentiousness or that the varieties of Roman Catholics recognize the rights and critically examine the Koran—and they are individual taste are immune to criticism; freedom of conscience of nonbelievers. The fanatical in their devotion."2 In the Western indeed, we must constantly raise our levels Catholics present said that belief should not world, militant Protestant fundamentalism of aesthetic appreciation and seek to develop be a matter of compulsion but of persuasion attacks the church—the Irish Protestant Ian moral responsibility. Nonetheless, we do not and conviction; they accepted the democratic Paisley has called the pope the Antichrist. wish the church to impose its moral views principle of freedom of thought and con- Cardinal Poupard mentioned the "large in private matters, or to use the state to science. communist/ atheist bloc in which religion has regulate private—as distinct from public— Harry Stopes-Roe, representing the Brit- been suppressed"; indeed, the church has conduct. ish Humanist Association, emphasized that resumed dialogue within the past two years The same theme was reiterated later in humanism is not a religion, calling it a "life- with Marxists in Hungary and Yugoslavia, the dialogue by Rob Tielman, who argued stance" that expresses a naturalistic view of 46 FREE INQUIRY reality and a set of ethical values. The secular tion" for celebrating the rites of passage; a tion of the law in democratic societies. The state should recognize the freedom of its sense of the transcendent permeates society. Roman Catholics present reaffirmed that people to espouse humanist life-stances as Religion is thus essential to society and freedom of religion includes freedom of non- well as to adhere to theistic religions. Our cannot simply be abandoned. belief. Lydia Blontrock and Lily Boeykens effort to include a "life-stance" provision in Carrier granted that the secularization pointed out that, although humanists may the jointly drafted final statement was de- and pluralism of modern life have reduced be nonbelievers insofar as they reject Chris- leted by the Vatican delegates, perhaps the influence of the traditional religions in tianity, they nonetheless cherish their own partially because it is difficult to translate all aspects of social life—politics, the family, positive beliefs and values. I have used the the term into French, and they found its work, the economy, art, philosophy, and term eupraxophy (literally translated to meaning vague. Cardinal Poupard acknowl- literature—but the religious tendency is mean "good conduct and wisdom') to ex- edged that Catholics recognize "different nonetheless expressed instead in the form press the nonreligious naturalistic and conceptions of the world," including those of cults and New Age religions—or "a humanistic way of life, which does not imply of atheists and agnostics, and he affirmed, religion of trivia" exploited by the media. Carrier's "invisible religion." without any dissent from the Catholics Thus, he said, efforts to privatize religion 3. Religion in public life and the separa- present, that the humanist way of life is as have failed, and an "invisible religion" tion of church and state. The central issue much entitled to protection by the state as persists in the West. "To be human is to obviously concerns the role of religion and is the religious. be religious," he maintained. humanism in public life. Where do you draw The humanists stressed that they do not Carrier's paper provoked lively comment. the line between church and state? Franc believe that the rights of unbelievers have Poulat disagreed that religion is universal. Rodé justified the principle of separation of been sufficiently respected by believers. Stopes-Roe maintained that the definition church and state based on the sayings of Oldrich Andrysek, a young humanist lawyer of "religion" is at issue and that one's life- Jesus. He maintained that Christ defended representing the Human Rights Commission stance need not be considered religious, for the separation principle—"Leave unto of the IHEU, has been endeavoring to get it expresses a philosophy and a moral Caesar the things that are Caesar's, and unto the European parliament in Strasbourg to posture. I said that Carrier had raised a point God the things that are God's"—and did not extend the concept of religious liberty so that that has always disturbed me, for I find that consider the state to be divine or a definitive it explicitly includes the rights of unbelievers. the "transcendental temptation," as reality. He noted that Jesus opposed the Although reassured that the Vatican does expressed in diverse forms, is pervasive in insurrection that the Zealots wished to respect the rights of nonbelievers, the human culture. Carrier had used the German mount against the Jewish theocracy and the humanists expressed doubts about whether theologian Paul Tillich's definition of Roman state, and that though Jesus critic- this attitude permeated the entire church. "ultimate concern" to apply to Marxism and ized the state, he also implied that it had We, in turn, affirmed our respect for reli- Maoism as forms of religion. But was he a proper function to exercise in its domain. gious liberty and our concern that repressive using the word so broadly, we asked, that Conversely, the state should not intrude on totalitarian communist regimes have in the it lost all meaning? Surely a humanist who God's domain. The early church, Rodé said, past denied this right, but by the same token adopts a way of life and has no sense of recognized the authority of the Roman we said we expected the Roman Catholic the transcendent should not be said to have Empire and affirmed its loyalty to it, but church to defend humanist rights in those a religion. during the period of persecution of the early areas of the world in which they are not In any case, there are millions of people church, it opposed the intrusion of totalit- respected. who claim to be areligious and follow a arian power upon religious conscience. Rodé Father Hervé Carrier, secretary of the humanist life-stance, who need equal protec- traced the relationship between church and Pontifical Council for Culture, argued in his state to Constantine, who proclaimed paper that "religion is a universal and perm- Christianity to be the official religion of the anent category of all cultures." He observed Roman Empire in the fifth century. He that modernization has been accompanied granted that during the Middle Ages the lines by secularist efforts to "reduce the role of between the church and state were blurred, traditional religious institutions" and "to but insisted that today the secular and efface spiritual values entirely from the pub- spiritual realms are distinct and that the lic sphere." But he said secularization has church has always believed the state should not succeeded in eclipsing the sacred, nor be limited in power. has it led to the extinction of religion, as The humanists found Rodé's defense of Marx and others at the end of the nineteenth separation fascinating but overstated, for the century believed it would. In none of the church has often sought to use the state to communist countries, even where atheistic enforce orthodoxy. Though Rodé main- propaganda has been conducted by the state, tained that this is truer of the Greek Ortho- have the predictions come true that religion dox brand of Christianity than of Roman would disappear. Nor has Freud's view of Catholicism, we pointed out that repressive religion as "an infantile projection" suc- regimes—those of Franco in Spain, Salazar ceeded in undermining religiosity. Both in Portugal, and many Latin American Marx and Freud, said Carrier, were revolting dictators—have bridged the gap between against their Jewish backgrounds—neither church and state and that the Roman appreciated the role that religions play in Catholic church did little to oppose their all cultures. Religion, Carrier maintained, efforts. provides society with a "coherent view of The humanists made it clear that the reality" and provides "supernatural legitima- Pope John Paul Il and Cardinal Poupard (far right). separation of church and state is a basic Winter 1988/89 47 principle that cannot be compromised, espe- 1814 version read: state that allows liberty of conscience for cially in a pluralistic society where competing all and treats religious believers and nonbe- religions and eupraxophies contend. Given The Evangelical Lutheran religion remains lievers equally. Roman Catholics are glad the Roman Catholic church's historic effort the official religion of the state. The mem- to be protected in practicing their beliefs. to dominate political power in many coun- bers of this creed are obliged to educate their children in accordance with the The dialogue made it clear that profound tries, we are still uncertain even today that aforesaid creed. Permission is not granted changes were occurring in religious convic- the church will affirm religious liberty and monastic orders or Jesuits, and Jews are tions throughout the world—in some socie- will resolutely defend the rights of unbe- not allowed to enter the realm. ties the humanists even outnumber the lievers. In Ireland, for example, the church Roman Catholics. Rob Tielman pointed out still plays an inordinately important role. After intensive lobbying, this constitu- that twenty-five years ago, the population Rodé, Poulat, Costé, and others maintained tional provision was amended in 1964. of the Netherlands was divided about evenly that religion is a public matter that cannot Catholics and Jews had long since been per- between Catholics and Protestants, with a be exiled entirely to the private domain, that mitted to enter Norway, but the change made small Jewish minority, but recent polls indi- it must uphold its moral authority. Advocacy in 1964 is still too restrictive: cate that a massive shift has taken place. and persuasion, yes, we replied, but do not Today, fully fifty percent of the Dutch peo- seek to mandate your point of view on the All inhabitants of the realm are entitled ple consider themselves to be unbelievers, entire society by using state power. They to practice their religion. The Evangelical and twenty-five percent explicitly identify agreed that persuasion, not compulsion, is Lutheran religion remains the official reli- gion of the state. The members of this creed with humanism—whereas only twenty per- the ideal. are obliged to educate their children in ac- cent of the Dutch population now considers The humanists expressed the suspicion cordance with the aforesaid creed. itself Roman Catholic. Much of this is the that where the Roman Catholic church has result of the intensive efforts of the humanist a strong majority, it will cavalierly dismiss According to a 1980 poll, although 87.9 movement in the Netherlands, and humanist the rights of others, or even repress free percent of the population of Norway is offi- moral ideals today pervade the entire society. exercise. cially registered as Lutheran, only twelve Anne-Marie Franchi described the state "If the majority of a population wishes percent attend church regularly. The latest of belief in France, which traditionally has to pray in public life," asked Rodé, referring polls indicate that nineteen percent of the been considered a Roman Catholic country. specifically to Yugoslavia, where the com- Norwegian people consider themselves to be At the turn of the century, there were 58,400 munist regime has excluded religion from humanists. Father Bjorn Halverson, head of priests in France; by 1985 only 28,269 re- public life against the will of the majority, the Dominican Order of Scandinavia, said mained, and the decline is continuing. Al- "Why not allow it?" that Catholics represent a tiny minority in though a large majority of the French We responded with a question of our Scandinavia, that the churches in Norway population has been baptized as Roman own: "Is it only when Catholics are in a are empty, and that today only one to two Catholic, in 1986 only sixteen percent said minority, or live in a pluralistic society that percent of the total population actually at- that they practiced their religion regularly they cannot dominate, that they will defend tends religious services. and fifteen percent said occasionally; a huge separation?" The humanists have proposed another sixty-nine percent said that they were "non- I made it clear that humanists are not revision of Article II, which would in effect practicing." Moreover, twenty-six percent of only opposed to the union of church and disestablish the Evangelical Lutheran reli- the French population either denied the state (especially as seen in today's Islamic gion and guarantee the religious liberty of existence of God or called it improbable, countries), but also oppose the union of all. There is considerable sentiment in favor and only nineteen percent believed in im- ideology and state. The democratic state of the change, but it cannot be enacted before mortality. When French citizens were asked should be neutral, I said, and humanists 1991. Halverson maintained that he strongly whether their main decisions in life are based oppose all efforts by the state to indoctrinate supports the change in the constitution and upon their private conscience or upon the with atheism or Marxism or to prohibit the the humanist views on the separation of traditions of the Catholic church, eighty-two free exercise of alternative religions. I main- church and state. The proposed wording is percent claimed the former, though eleven tained that humanists would defend religious as follows: percent said that it was a combination of liberty in societies such as the Soviet Union, the two. Anne-Marie Franchi deplored the where it has not been recognized. The The state and its authorities shall ensure recent efforts by the church in France to Roman Catholics greeted my remarks with the fundamental human rights and free- introduce the catechism in the public evident approval, and I asked if, by the same doms, according to conventions agreed, schools, saying that these efforts belie pro- and contribute to developing and further- token, the church would support the rights fessions of belief in the separation of church of freethinkers and dissenters in religious ing these high principles. All inhabitants of the realm are entitled on equal condi- and state. societies. Yes, they affirmed—but we were tions to practice their religions and their The situations in the Netherlands and in left with the feeling that they spoke as indi- life-stances. France perhaps best indicate why the Roman viduals, not for the entire Catholic church. Catholic church is eager to parley with secu- 4. Religious and humanist minorities. Father Pereira, originally from India and lar humanists; for even in countries where Much of the dialogue dealt with the protec- a member of the Secretariat for Nonbe- traditional Roman Catholicism was strong, tion of minority belief systems. The first area lievers, said that Roman Catholics in India it is now being corroded by secularist influ- of the globe mentioned in this regard was constitute only a very small percentage of ences and public indifference. Cardinal John Scandinavia, where Roman Catholics have the population, and feel squeezed between J. O'Connor, archbishop of New York, re- been largely excluded by the Protestant the Hindu majority and the strong Moslem cently said that "the Christian church has establishment. Renate Munkebye described minority. He agreed with the humanists' become the counterculture in the modern the humanists' efforts to change Article II defense of religious liberty; the constitution secular age." I asked Father Carrier, a of the Norwegian constitution. The original specifies that India is a democratic secular French Canadian, to account for the massive 48 FREE INQUIRY changes taking place in Quebec, which was considered only a generation ago to be a bastion of devout Catholicism. Today secu- larism seems to have overtaken the province. All the polls indicate a falling away from the faith. Carrier admitted that he was mys- tified as to why these changes were occur- ring. Even in Italy, the home of the Vatican, where there is a large left-wing sector, only twenty-five percent of the population attends Sunday Mass. The Polish representative at the dialogue, Krzysztof Sliwinsky, was no doubt thinking about the role of the church in opposition

to the communist party in his country when Lydia Blontrock, Rob Tielman, and Anne-Marie Franchi. he called the church a "staunch defender of human rights" and maintained that "the by atheists, Marxists, and secularists, and heavily on Aristotle's teachings, surely cross represents the battle for freedom he feels similarly offended by their beliefs. appreciated this point. Are there not against totalitarian tyranny." Several hu- In his prepared remarks, Cardinal Dan- common moral decencies and ethical truths manists pointed out that this was not the neels said that the church cannot impose that we all share, deists and secularists alike? case historically and that the defense of anything on the secular society, but is obli- Is this not a part of the fund of human moral liberty seems to be a recent development. gated to proclaim the Truth as it sees it. experience developed in civilization? Lydia Lydia Blontrock noted that humanists are Although the church may work within a Blontrock pointed out that humanists still a minority in Belgium, particularly in political party, it cannot use unfair powers, believe deeply in moral education for the Flemish part of the country where the but can act only by persuasion, following children, and wish to teach this in the public Roman Catholic church is very powerful. the rules of democracy, and the state should schools. Harry Stopes-Roe said that human- Recent polls indicate, however, that only make conditions favorable for all religions ists are offended by the church's opposition thirty-five percent of the Belgian population or none. The humanists agreed fully with to birth control in the underdeveloped believes in a personal god and just twenty- these sentiments, but expressed the hope that nations and its views on the nature and role two percent practices religion regularly. She in public life, the hierarchy would adhere of human sexuality. Father Costé asked was disturbed by the fact that separation of to democratic principles. whether humanists believe, as do Roman church and state is not adhered to by the 5. Morality. A controversy emerged dur- Catholics, that the world needs a universal church, even though the Belgian constitution ing the dialogue concerning our different ethics on a global scale. Yes, I responded, of 1831 affirmed this principle. For example, views about the foundations of morality. we believe in the doctrine of human rights crosses and crucifixes are still displayed in Cardinal Danneels said that humanists and we believe that human beings have public buildings and state-funded hospitals. seemed to defend moral freedom, but do similar needs and share common values. If the Roman Catholic church truly believes little to cultivate moral responsibilities. What 6. The role of women. No doubt the in freedom of conscience, she asked, why about defending high values, such as the single most provocative issue of the dialogue is it not more sensitive to the rights of non- family, he asked, maintaining that the church was the rejection by the humanists of the Catholics? Father Rodé said that the crucifix believes that the dignity of man is based on church's views on women. The very fact that expresses the "cultural heritage of European the belief in the Judeo-Christian God. four humanist women were present vividly civilization" and he does not think that a Lydia Blontrock, Harry Stopes-Roe, and dramatized our conviction that women are dissenting minority should be offended by others affirmed that humanism, too, ex- equal in dignity and value to men and should it, particularly if a majority found it accept- presses high ethical values. However, hu- be treated as such in a democratic society. able. Removing crucifixes, he said, would manists do not believe in moral absolutes, Lily Boeykens complained that the church offend the majority of the Belgian popu- and reject the role of the church in defining has consistently opposed full equality for lation. morality in transcendental terms. We believe women, and that its conception of the The Belgian Cardinal Godfried Danneels in cultivating moral growth and moral in- nuclear family is archaic. The traditional claimed that he was not aware that nonbe- telligence. The Catholics said that they family no longer exists in modern society, lievers were offended by official displays of accepted the humanist emphasis on happi- she said, as women are playing an increas- religious symbols, but appreciated their con- ness and social justice here and now, but ingly important role in the economy; yet the cern. It is not the church that inspires these asked how one could be moral without divine church seeks to impose an ancient patern- symbols, he said; they express an old cultural sanctions. Rob Tielman replied that there alistic model and to insist that the father tradition and are condoned by the majority. are hundreds of humanist counselors in the is the head of the household. It also opposes Blontrock, however, was not satisfied with Netherlands who specialize in moral educa- reproductive freedom and has battled this response, for it contradicted the views tion and seek to cultivate moral growth; at against birth control, abortion, and volun- expressed at this dialogue about respect for times we simply differ with the church on tary sterilization. Furthermore, though the rights of nonbelievers. At this point, what is right and wrong. I pointed to the many couples suffer from infertility, the Professor Poulat interrupted. He too appre- great philosophical tradition—from Aristo- church continues to oppose artificial insem- ciated Blontrock's sensitivities, but pointed tle to Kant and Mill—that demonstrates that ination. Thus the church impinges on the out that, as the director of social sciences ethics can be autonomous and that a kind right of privacy in that it does not allow at a secular educational institution in France, of practical moral wisdom can be developed; women control over their own bodies. he moves in an intellectual milieu dominated indeed, St. Thomas Aquinas, who depended The Catholic participants remained large- Winter 1988/89 49 ly silent on this point, for the European press n the Saturday evening before the final tion and that it was highly unlikely that it had just reported that Pope John Paul II O day of the dialogue, the humanists would publish the dissenting views of had issued a new document on the status prepared a statement of the results of the humanists. Lily Boeykens later likened their of women. This statement claims to defend meeting at a dinner party at the home of situation to that of members of the com- "the dignity of women," but it narrowly Nettie Klein, secretary general of the IHEU. munist party, who need the approval of a restricts their role in the Roman Catholic This was drafted by Rob Tielman and modi- central committee for their every move, and church and in secular society, and denies fied at dinner, and it was to be presented are disciplined if they deviate from the party them the right to be ordained as priests. The to Cardinal Poupard the next day. line. In any case, we appreciated the Catholic pope's statement draws heavily upon quo- We had hoped that the Vatican repre- participants' predicament. tations from the Bible. Although it is sentatives would accept the statement, but Despite our differences, the Roman intended as a response to the women's when I presented it to Cardinal Poupard on Catholics and the humanists who partici- movement, it is unlikely to garner much Sunday, he read it hastily, began crossing pated in the dialogue were searching for support from feminists, for it asserts that out phrases, and expressed his displeasure some common ground, and we found it in "women must not appropriate to themselves with it. When I informed him that there was a cordial atmosphere of give and take. male characteristics contrary to their own to be a press conference later that afternoon, The statement that we agreed to should feminine originality," and states that the he responded that the Vatican repre- not be viewed as a binding "New Concordat" search for sexual equality should not negate sentatives present could only speak for the between humanists and Catholics; surely it the substantial differences between the sexes, Secretariat for Nonbelievers, not for the will not end our differences. Nonetheless, it especially in terms of the woman's role as entire church. Though the humanists, he is significant, and we look forward to future mother. The pope does not specify which added, were of course free to attend a press dialogues. In my view, the Roman Catholic "male characteristics" he fears women might conference if they so desired, they would not. church is under a state of siege and is look- take on, nor does he define "feminine The cardinal continued to revise the ing for allies. Cooperation by humanists will originality." Most offensive, however, is his statement throughout the day, with his col- depend, of course, on whether the church statement that "the feminine identity emerges leagues Rodé and Carrier. After much nego- is ever willing to revise its entrenched moral from a woman's relationship to a man." tiation over the wording, we finally agreed doctrines, and whether it implements in Commenting on the Biblical exhortation, the to a statement that more or less summed practice its professed beliefs in freedom of pope says, "Husbands, love your wives. In up the key points of the meeting, and conscience and democratic human rights. this love there is a fundamental affirmation expressed the desire of both sides to continue for the woman as a person. This affirmation to dialogue in the future: Notes makes it possible for the personality to develop fully and be enriched." He states Representatives of the Vatican Secretariat 1. The main papers delivered at the 1970 dia- logue were published by the humanists under the further: "When we read in the Biblical for Nonbelievers (Pontifical Council for Dialogue with Nonbelievers) and the title A Catholic! Humanist Dialogue: Humanists description the words addressed to the International Humanist and Ethical Union and Roman Catholics in a Common World, Paul woman: 'Your desire shall be for your (IHEU) convened a very creative and suc- Kurtz and Albert Dondeyne, eds. (Buffalo, N.Y.: husband, and he shall rule over you' (Genesis cessful dialogue on the topic "Religion and Prometheus Books, and London: Pemberton Books, 1972). The Roman Catholic church did 3:16), we discover a great and a constant Humanism in Public Life," in Amsterdam, the Netherlands, from September 30 to not publish the papers. threat precisely in regard to this 'unity of 0ctober 2, 1988. 2. Rudolf Bultmann, a German biblical scho- the two' which corresponds to the dignity The Vatican and IHEU delegations lar, advocated demythologizing the New Testa- of the image of likeness to God in both of agreed upon the usefulness of having dia- ment and reinterpreting it in existential terms. logues between Roman Catholics and His works include History of the Synoptic Tradi- them." tion (1921; tr. 1963) and the five-volume Kerygma This papal document demonstrates per- Humanists, to stimulate mutual under- standing and cooperation. Both delega- and Myth: A Theological Debate (1948-55; tr. haps better than anything the basic point tions are in favor of all institutions which 1953-62). of contention between Roman Catholic doc- respect human rights and which respect 3. Buffalo, N.Y.: Prometheus Books, 1988. different conceptions of the world. They 4. Interestingly, this statement was recently trine and humanist values. The church con- contradicted by Pope John Paul II when he tinues to draw upon a theological conception affirmed that the state has no right to impose religious or anti-religious norms, rebuked Catholics and criticized theologians who that had roots in a patriarchal agricultural but on the contrary must respect the free- have dissented from the Catholic church's teach- and nomadic society. Since it believes that dom of conscience of persons and of ing on contraceptives, saying they "make void groups. the cross of Christ." its Truth is divinely inspired, it becomes very "When Paul VI defined the contraceptive act as Both delegations recognize the impor- difficult to readapt to the modern world. intrinsically illicit," the pontiff said, referring to the tance of defending human rights. They "Humanae Vitae" encyclical issued by his predeces- Humanists, on the other hand, wish to deal expressed the desire to continue dialogues sor two decades ago, "he meant that the moral norm with the realities of post-urban technological in the future. does not admit exceptions: No personal or social societies where the role of women has circumstance has ever been able, is able, or will ever changed markedly, as they are no longer One final issue was raised: Should we be able in itself to ordain such an act." confined to the household, but are out in jointly publish the papers and transcripts of Speaking at a conference on the topic, the pope the world defining their own autonomy. The the dialogue? The Vatican officials seemed said that they are wrong who accept the idea that their conscience can establish moral principles. church's position on the role of women is disturbed by this suggestion, saying that "You can't say that a member of the faithful thus open to profound criticism. The hu- though the humanists certainly could do has carried out a diligent investigation of the truth manists at the dialogue realized that they what they liked, they could not guarantee if he doesn't take into account what the would make little headway here, since the that they could publish the papers or tran- magisterium teaches; if, availing himself of any Roman Catholics present could say nothing other source of knowledge; if, in doubt, he fol- scripts, and indicated that they would not. lows his own opinion or that of theologians in opposition to the pope's newly issued We understood full well that the Vatican instead of the teaching of the church."(New York declaration. is a highly centralized authoritarian institu- Times, Nov. 13, 1988) 50 FREE INQUIRY length of linen, the Gospel of John describes Jesus' burial as involving multiple cloths, with a separate "napkin" over the face. Neither John nor the Synoptic Gospels Unshrouding the Shroud mentions the burial garments being pre- served, yet some thirteen centuries after the Crucifixion, the "shroud" turned up in the possession of a soldier of fortune who would not or could not state how he acquired the most important relic in Christendom. (Even Joe Nickell pro-shroud author Ian Wilson admits that ow that radiocarbon testing has es- The question of image formation has been this implies some guilty secret.)5 N tablished a medieval date (c. 1260- a major one during the past decade of the Worse, when an investigation was 1390) for the "shroud" of Turin—long bally- controversy. Since the laws of geometry made—as stated in a bishop's report to Pope hooed as the burial cloth of Christ—reaction ruled out simple contact-imprinting from a Clement6—an artist was found who con- has been as strong as it was immediate. body (such images would suffer severe wrap- fessed to having "cunningly painted" the Skeptics, although occasionally pausing to around distortion), and because experiments image. (Consequently, Clement determined pinch themselves, were ebullient over their disproved "vaporography" (the notion that that the shroud was only an artistic "repre- vindication. ammoniacal body-vapors reacted with burial sentation.") In addition, the shroud image Shroud proponents, on the other hand, spices on the cloth to produce a vapor bears "blood" flows that are neat and pic- were universally chagrined, but were other- "photo"), shroud proponents were avowing turelike, that failed to mat the hair, and that wise divided in their response. Some ac- a miracle, while skeptics were suggesting are suspiciously red—unlike genuine blood, cepted the carbon-14 results but still insisted artistry. which blackens with age. the cloth had a mysterious, non-artistic Based on samples removed from the In recent years McCrone—one of the origin: In other words, if it is not a mir- cloth, microanalyst Walter McCrone con- world's foremost microanalysts—discovered aculous shroud, it might nevertheless be a cluded the image had been painted.4 How- that the "blood" was actually tempera paint miraculous icon—remaining suitable for ever, the samples were reclaimed before he containing red ochre, vermilion, and rose veneration and, according to Anastasio had completed his analyses, and in any case madder pigments.? Ballestrero, the Archbishop of Turin, cap- he left unexplained why the image stain did Yet even without scientific tests, the avail- able of performing miracles. not soak into the cloth as the "blood" did. able evidence pointed to a simple hypothesis: Stressing the "mystery of the shroud," the In 1978, the year previous to McCrone's A medieval artist created the shroud. Quite archbishop asserted, "After all this research, analysis, with the encouragement of Paul obviously, that single hypothesis ties to- we do not have any plausible answers to Kurtz and the Committee for the Scientific gether the negative Gospel evidence, the explain how the image of Christ was Investigation of Claims of the Paranormal 1,300-year gap in the historical record, the created."' His scientific advisor, Luigi (CSICOP), I published the results of my original owner's silence, the reported forger's Gonella, added, "The real scientific problem successful experiments in simulating the confession, and the still-red "blood." In fact, is in the strangeness of this object. We have mysterious images. The method, a rubbing the pieces of evidence actually corroborate an object that should not exist."2 technique using a bas-relief sculpture, auto- one another. The medieval confession is sup- Other shroud devotees agreed but, re- matically yields negative images similar to ported by the lack of a record prior to that fusing to accept the new scientific findings, the image on the Turin cloth. Among these time; the unnaturally red "blood" is con- continued to maintain that the shroud is were minimal depth of penetration, encoded sistent with its having been "cunningly authentic. One such diehard, the Reverend three-dimensional information, and numer- painted"; and so on. William Driesbach, an Episcopal priest who ous other shroudlike features. In marked contrast has been the approach heads a shroud center in Atlanta, huffed; Shroudologists, however, rushed to dis- of shroud advocates, who typically began "Before it's over, it will be the accuracy of miss these results on "scientific" grounds. with the desired answer and worked back- the carbon-14 tests [that are] in question, They applied a dubious "image-analyzer ward to the evidence. For example, several not authenticity of the shroud."3 test" that succeeded in reassuring devotees, scientists affiliated with the Shroud of Turin Just what is it about the Turin cloth that securing favorable media attention for Research Project (STURP)8—a group provokes such passion? A major issue con- shroud "science," and deflecting attention whose Catholic leaders also served on the cerns its quasi-negative "self-portrait of from the fact that authenticity advocates Executive Council of the pro-authenticity Christ"—one in which darks and lights are were themselves bereft of any viable Holy Shroud Guild—made statements approximately reversed. This property was hypothesis for the image formation. revealing their bias months before they discovered when the image was first photo- So consistently different, in fact, have examined the cloth in 1978. Robert Dinegar, graphed in 1898. Many have since wondered been the ways in which shroud advocates for instance, said, "I believe it through the how a medieval artist could have produced and skeptics have approached the evidence, eyes of faith."9 a negative image on the linen prior to the that the comparison represents a significant Having thus targeted the wished-for con- invention of photography. lesson to be learned from the extended con- clusion, advocates were unable to see the troversy. profound case against authenticity and in- stead attempted to explain away the damn- Joe Nickell is the author of Inquest of the Skeptical investigators have been prop- ing prima-facie evidence. They offered one Shroud of Turin and a Fellow of the erly content to follow the trail of evidence rationalization for the Gospel evidence, Committee for the Scientific Investigation wherever it may lead. A starting point was another for the lack of historical record, still of Claims of the Paranormal. the Gospel evidence. For example, whereas the Turin cloth is a single fourteen-foot others for the forger's confession, the red

Winter 1988/89 51 "blood," and the paint pigments. not forensic serologists, but who nevertheless stone tomb, might have produced the image When shroud proponents turned to scien- claimed that they had "identified" blood. on the cloth through a "mercerization tific analyses, it became even more apparent They eschewed standard tests, dismissed process.") In the future, in light of the recent, that their approach was governed by a de- McCrone's findings (although they them- genuinely scientific findings that have estab- sired answer. A case in point stems from selves discovered vermilion), and opted for lished a medieval date for the cloth, perhaps tests of the "blood" conducted by an offi- an unorthodox approach. In my book In- there will be a decline in such pious nonsense. cial—but once secret—Turin commission on quest on the Shroud of Turin," forensic the Holy Shroud (1969-76). Interestingly, the analyst John F. Fischer details the objections Notes fault lay not with the Catholic scientists (they to their methodology and tells how similar had not been selected from pro-shroud results could be obtained with tempera paint. 1. Roberto Suro (New York Times News rosters) but with the Turin church authori- A further instance of bias is the question- Service), "Church Says Turin Shroud Not from ties. Not only did the latter originally deny able pollen work of the late Max Frei, then Christ's Burial," Lexington Herald-Leader, 0cto- ber 14, 1988. the existence of the clandestine group, hav- a retired criminologist associated with the 2. "Shroud Continues to Enthrall Scientists, ing to retract their denials when the truth official commission. Frei passionately be- Faithful," National Catholic Register, August 18, became known, but they later challenged lieved that the shroud was genuine and stated 1988. their own experts. When the commission that pollens removed from it were "very 3. Philip J. Hilts, "It's 14th-Century, Say the Labs," turned in a moderately skeptical report, typical" of Palestine. Unfortunately, Frei ap- The Washington Post National Weekly Edition, 0ctober 3-9, 1988, p. 43. noting that the "blood" failed all tests and parently used no controls and attempted to 4. Walter C. McCrone, "Light Microscopical pointing to traces of what appeared to be match the pollens to the Near East but not Study of the Turin 'Shroud,' " parts I-III, The paint, Turin issued a rebuttal report. The to Europe. This procedure was criticized by Microscope 28 (1980), pp. 105-13, 115-28; 29 forensic experts, it seemed, had gotten a Smithsonian botanist who was skeptical (1981), pp. 19-38. 5. Ian Wilson, The Shroud of Turin: The "wrong" answers. of Frei's ability to differentiate the particular Burial Cloth of Jesus Christ? Revised Edition A somewhat similar episode occurred pollen grains from similar ones in Italy. (Be- (Garden City, New York: Image Books, 1979), with STURP. When STURP member fore his death in 1983, Frei suffered a blow pp. 87-88. McCrone discovered pigments and con- to his credibility when, representing himself 6. The text of the report, written by Bishop cluded the "blood" was tempera paint, Pierre D'Arcis in late 1389, is given in Wilson, as a handwriting expert, he pronounced the 266-72. STURP refused to approve his reports for infamous "Hitler Diaries" genuine.) 7. McCrone, ibid. publication; and, since McCrone was bound Formerly, particularly at Easter, the 8. The American-based STURP is discussed by a signed agreement with a "covenant not media disseminated even the most far- at length in Joe Nickell, Inquest on the Shroud to disclose," he was effectively silenced until fetched offerings of shroud "science." (An of Turin, Updated Edition (Buffalo, New York: Prometheus Books, 1987), pp. 114-18. the prohibition expired.10 example is the bizarre hot-corpse theory 9. Quoted in the Los Alamos Monitor, Subsequently, STURP turned over the advanced by a Utah chemist and a nun. They March 24, 1978. samples to two scientists who admittedly opined that crucifixion-intensified body 10. Nickell, p. 125. lacked McCrone's expertise and who were heat, coupled with the alkalinity of a lime- 1 I. See n. 8, above. •

Nietzsche's Der Antichrist: Looking Back From the Year 100

Robert Sheaffer ecular humanists often criticize the be- a century ago containing the most devastat- an instinct for growth, for sustenance, for Sliefs and practices of the Christian reli- ing and complete philosophical attack on "the will to power," the striving for some gion and note its harmful effects on civiliza- Christian psychology, beliefs, and values ever degree of control over one's surroundings; tion and culture. Unfortunately, their voice written: Friedrich Nietzsche's Der Antichrist. Christianity sets itself up in opposition to is seldom heard. The proponents of the Der Antichrist begins with the warning those instincts, and hence is an expression Christian worldview vastly outnumber secu- that "This book belongs to the very few." of decadence, a negation of the will to life. larists in both number and activity. Human- Nietzsche hints that only those who have Nietzsche charges that Christianity deni- ists wonder what they can do to more effec- already mastered the obscure symbolism of grates the world around us as mere "ap- tively convey their criticisms of religion, yet Zarathustra could appreciate this work. pearance" (a position grounded in the phi- most have never read a book written exactly Warnings aside, he begins by sketching the losophies of Plato and Kant) and hence it idea of declining vs. ascending life and cul- invents a "completely fabricated" world of Robert Sheaffer is a lecturer and author ture. He maintains that an animal, a species, pure spirit. However, "pure spirit is pure whose books include The UFO Verdict and, or an individual is depraved or decadent lie" that the theologian requires in order to most recently, Resentment Against Achieve- when it loses its instincts for that which remain religious. ment. sustains its life and "prefers what is harmful Nietzsche praises the skeptic, or "free to it." Life itself, Nietzsche says, presupposes spirit," who rejects the priestly inversion of 52 FREE INQUIRY "true" and "untrue." He says we skeptics no cheerfulness. Buddhism, he says, is most at not because they were decadent themselves, longer think of human life as originating in home in the higher and learned classes, while but in order to weaken their oppressors. the "spirit" or in "divinity," but recognize Christianity represents the revengeful in- Thus, Nietzsche views the Jews as shrewdly the human race as a natural part of the stincts of the subjugated and oppressed. inculcating guilt, resentment, and other animal kingdom. Buddhism is a religion for mature, older cul- values hostile to life among their oppressors Returning to the theme of Christian doc- tures, for persons grown kindly and gentle— as a form of ideological germ warfare, taking trine as misrepresentation, Nietzsche charges according to Nietzsche, Europe is not nearly care not to become fully infected themselves. that "in Christianity neither morality nor ripe for Buddhism. Christianity, however, This technique was ultimately successful in religion come into contact with reality at tames uncivilized barbarians by making them defeating the stronger Babylonians, Egyp- any point." Religion deals with imaginary too weak to follow their destructive instincts. tians, and Romans by, in essence, making causes (God, soul, spirit), imaginary effects It subjugates wild "beasts of prey" who con- them "sick," and hence less powerful. (The (sin, grace, and so on), and the relationships trol their own will to power. Thus, Buddhism Romans, in this view, succumbed to the between imaginary beings (God, souls, is suited to the decadence and fatigue of an Christian form of Judaism.) This parallels angels). It also has its own imaginary natural ancient civilization, while Christianity is use- St. Augustine's comment, quoting Seneca, science (wholly anthropomorphic and non- ful only where no civilization had existed at that the Jews "have imposed their customs naturalistic), an imaginary human psychol- all. on their conquerors." ogy based on such concepts as repentance Nietzsche emphasizes Christianity's origin "On a soil falsified in this way, where all and temptation, and an imaginary teleology in Judaism and its continuity with Jewish nature, all natural value, all reality had the (apocalypse, the kingdom of God, and so theology. He was fond of pointing out the profoundest instincts of the ruling class on). Nietzsche concludes that this "entire essential Jewishness of Christianity as a foil against it, there arose Christianity, a form fictional world has its roots in the hatred of to the anti-Semites he so despised, effectively of mortal hostility to reality as yet unsur- the natural" world, a hatred that reveals its taunting them: "You who hate the Jews so, passed." The revolt led by Jesus was not origin. For "who alone has reason to lie why did you adopt their religion?" It was primarily religious, says Nietzsche, but was himself out of actuality? He who suffers from the Jews, he asserts, who first falsified the intead a secular revolt against the power of it." Here is the proof that convinced inner and outer world with a metaphysically the Jewish religious authorities. The very Nietzsche that Christianity is not only deca- complete anti-world, one in which natural dregs of Jewish society rose up in "revolt dent in its origins, but rotten to its very causality plays no role. (One might, of against 'the good and the just,' against 'the core: no one reasonably satisfied with his course, object that such a concept considera- saints of the Israel.' " This was the political own mind and abilities would wish to see bly predates Old Testament times.) The Jews crime of Jesus, a crime of which he was the real world replaced with a lie. did this, however, not out of hatred or deca- surely guilty and for which he was crucified. Comparing religions, Nietzsche came to dence, but to survive; the Jews' will for Nietzsche examines the psychology of Jesus the conclusion that the gods of a healthy survival is, he asserts, the most powerful as well as he can using the Biblical accounts, society represent the highest ideals, aspira- "vital energy" in history, and Nietzsche ad- and detects a profound sense of withdrawal: tions, and sense of competence of its people. mired those who struggled mightily to sur- resist not evil, the kingdom of God is within For example, Zeus and Apollo were obvi- vive and prevail. As the slaves of more you, and so on. ously powerful ideals for Greek society, an powerful civilizations—the Babylonians and Nietzsche deduces that the earliest Chris- image of the mightiest mortals projected into the Egyptians—the Jews shrewdly allied tians sought to retreat into a state of extreme the heavens. Such gods are fully human, themselves with every "decadence" move- withdrawal from "the world," undisturbed and display human strengths and weaknesses ment, with everything that weakens a society, by reality of any kind. They rejected all alike. The Christian god, however, shows none of the normal human attributes and appetites. It is unthinkable for this god to desire sex or food, or even to openly display revengefulness as did the Greek gods. Such a god, says Nietzsche, is clearly emaciated, sick, and castrated—a reflection of the peo- ple who invented him. If a god symbolizes a people's perceived sense of impotence, he will degenerate into being merely "good," void of all genuinely human attributes, an idealized image of the kind master desired by all slaves. The Christian god represents the "divinity of decadence," the reduction of the divine into a god who is in contradiction to life. Those impotent people who created such a god in their own image do not wish to call themselves "the weak," so they call themselves "the good." Nietzsche next compares Christianity to Buddhism. Both, he says, are religions of decadence, but Buddhism is a hundred times wiser and more realistic. Buddha does not demand prayer or asceticism, but repose and

Winter 1988/89 53 strong feelings, favorable or otherwise. Their makes low." Here we clearly see Nietzsche's for the lie, for faith." Nietzsche refers to the fear of pain, even in small amounts, "cannot repudiation of Christianity's attitudes as well Genesis fable of Eve's temptation, asking end otherwise than in a religion of love." as its theology: as he pointedly notes in Ecce whether its significance has really been Thus Nietzsche sees early Christianity as Homo, "no one hitherto has felt Christian understood: "God's mortal terror of science." promoting an extremely dysfunctional state morality beneath him." All others saw it as The priest perceives only one great danger: resembling autism, a defense mechanism for an unattainable ideal. Pre-Christian thinkers the human intellect unfettered. Continuing those who cannot deal with reality. Noting did not, of course, see poverty as suggestive the metaphor of science as eating from the Christianity's claims to deny the world and of virtue, but rather of the absence of virtue. tree of knowledge: that religion's stand in opposition to every One point Nietzsche was unable to either active virtue, Nietzsche asks how any person forgive or forget was that the enemies of the Science makes godlike—it is all over with of dignity and accomplishment can not feel early Christians were "the intelligent ones," priests and gods when man becomes scien- ashamed to be called a Christian. persons Nietzsche considered to be far more tific. Moral: science is the forbidden as Surprisingly, Nietzsche expresses some such—it alone is forbidden. Science is the civilized, erudite, accomplished, and more first sin, the degree of admiration for the character of original sin. This alone is fit to rule than the Christians. morality. "Thou shalt not know"—the rest Jesus, at least in the manner in which he Nietzsche sees the Gospels as proof that follows. faced his death. Jesus expressed no bitterness corruption of Christ's ideals had already or hostility toward those who arrested and occurred in those early Christian communi- The priest invents and encourages every tormented him, and did not seek to have his ties. They say, "Judge not," then send to kind of suffering and distress so that man followers avenge his death. He urged them hell anyone who stands in their way. Arro- may not have the opportunity to become to not resist evil. He was above every form grance poses as modesty. He explains how scientific, which requires a considerable of vindictiveness, and died graciously in the Gospel typifies the morality of ressenti- degree of free time, health, and an outlook order to convince others of the correctness ment, a spirit of covert vindictiveness com- of confident positivism. Thus, the religious of his manner of living. mon among those who are seething with a authorities work hard to keep people feeling Christ's disciples, however, were not as sense of their own impotence and hence must sinful, unworthy, and unhappy. willing to forgive. In Nietzsche's view, the hide their desire for vengeance. "Paul was In earlier works, Nietzsche emphasizes very worst of them was Paul, the actual the greatest of all apostles of revenge," writes the necessity of struggling hard to uncover founder of the Christian church and doc- Nietzsche. (Of course, this was written before the truth, of preferring an unpleasant truth trine. Nietzsche was convinced that Paul was the time of Hitler, Lenin, Stalin, and Pol to an agreeable delusion. In this he sees insincere in his beliefs, that "his requirement Pot. Today, the awarding of that title might another reason for being suspicious of the was power." Nietzsche cannot bring himself not be so automatic.) Christian notion that "faith makes blessed," to believe that Paul, "whose home was the At this point, Nietzsche advises the reader that is, it creates a state of pleasure in har- principal center of Stoic enlightenment," is to "put on gloves" when reading the New mony with God. He reiterates that whether sincere when he offers up a hallucination as Testament, because one is in proximity to or not a doctrine is comforting tells us noth- proof that the Redeemer still lives. Paul in- "so much uncleanliness." It is impossible, he ing about its truth. Nor does the willingness vented the doctrines of eternal life and the says, to read the New Testament without of martyrs to suffer and die for a belief con- Judgment as a means to his ends. In Die feeling a partiality for everything it attacks. stitute any proof of its veracity, he says, Morgenrote, Nietzsche had earlier discussed The Scribes and the Pharisees must have suggesting that a visit to a madhouse will Paul's frustration at being unable to master had considerable merit to have been attacked suffice to demonstrate the fallaciousness of and comply with Jewish law, and hence Paul by the rabble in such a manner. Everything such arguments. Martyrdoms have, in fact, "sought about for a means of destroying" the first Christians hate has value, for theirs been a great misfortune throughout history that law; Christianity offered Paul just the is the unthinking hatred of the lower class because "they have seduced" us into ques- weapon he had been seeking. for everyone who is not a wretched failure tionable doctrines: "Blood is the worst wit- By placing the center of life outside of like themselves. Nietzsche sees Christianity's ness of truth." life, in "the beyond," Nietzsche says we origins in what Marxists would call "class Christianity, says Nietzsche, needs sick- deprive life of any focus or center whatso- warfare," and sides with those possessing ness as much as Hellenism needed health. ever. The invention of the immortal soul learning and self-discipline against those who (Compare, for instance, a Greek statue of a automatically levels all rank in society: have neither. tall, handsome, naked god with a Christian " 'immortality conceded to every Peter and He next turns to a point essential for the religious image of a thin, unhygenic figure Paul has so far been the greatest, the most understanding of Nietzschean thought: the suffering greatly.) One does not "convert" malignant attempt to assassinate noble hu- inevitability of "warfare" between Christian- to Christianity; one must simply be made manity." Thus, "little prigs and three-quarter ity and science. Because Christianity is a "sick enough" for it. Christianity was, from madmen may have the conceit that the laws religion that has no contact with reality at its beginning, "a collective movement of out- of nature are constantly broken for their any point, it "must naturally be a mortal cast and refuse elements of every kind" seek- sakes," thereby obliterating all distinctions enemy of 'the wisdom of the world,' that is ing to come to power through it. It stands grounded in merit, knowledge, or accom- to say, of science." Here "science" is not to in opposition to intellectual, as well as phys- plishment. Christianity owes its success to be understood as merely the physical sci- ical, health. To doubt becomes sin. Nietzsche this flattering of the vanity of "all the fail- ences, but as any rigorous and disciplined defines faith as "not wanting to know what ures, all the rebellious-minded, all the less field of human knowledge, all of which are is true," which strikes me as stunning and favored, the whole scum and refuse of hu- potential threats to Christian dogma. Hence exact. manity who were thus won over to it"; for Christianity must calumniate the "disciplin- Christianity is "a revolt of everything that ing of the intellect" and intellectual freedom, ietzsche next launches into a tremen- crawls upon the ground directed against that bringing all organized secular knowledge Ndous defense of skepticism and an which is elevated: the gospel of the 'lowly' into disrepute; for "Paul understood the need assault on belief. He repeats an earlier sug-

54 FREE INQUIRY gestion that "convictions might be more Empire so much that even "Teutons and were buried in the cloister: a large portion dangerous enemies of truth than lies," and other louts" could conquer it. Nietzsche calls of public and private wealth was conse- crated to the specious demands of charity even dares to ask: "Is there any difference Christianity the "vampire" of the Roman and devotion; and the soldiers' pay was whatever between a lie and a conviction?" Empire; its "stealthy vermin," shrouded in lavished on the useless multitudes of both To publicly proclaim one's convictions, he night and fog, crept up and "sucked out" sexes who could only plead the merits of says, amounts to "mendaciousness on princi- from everyone "the seriousness for true abstinence and chastity. ple.... An anti-Semite certainly is not any things and any instinct for reality." Chris- more decent because he lies as a matter of tianity moved truth into "the beyond," and On the positive side, Gibbon notes that principle." The believer must always be the "with the beyond one kills life." even though Christianity clearly hastened the antagonist of the truthful man and of truth "The whole labor of the ancient world in demise of Rome, it "mollified the ferocious itself; he is not free to hold a personal vain": Thus does Nietzsche overstate the temper of the conquerors." This would seem opinion concerning what is true or false, magnitude of the calamity. (Our civilization's to parallel Nietzsche's view that Christianity and hence proclaims selflessness as the high- heritage from classical antiquity is obviously seeks to control the uncivilized not by teach- est ideal. The priest exploits this weakness. far from nothing!) Nonetheless, no one who ing them the self-discipline needed to control However, Nietzsche maintains, all great in- prefers civilization to barbarism can be in- their own impulses, but by making them tellects are skeptics. "Strength, freedom different to the point here raised. Nietzsche too "sick" to do a great deal of harm. which is born of the strength and over- emphasizes that the foundations for a schol- strength of the spirit, proves itself by skep- arly culttfre, for science, medicine, philoso- ot only did Christianity deprive us of ticism." phy, and art—all magnificently laid in Nthe benefits of Roman culture, says Nietzsche then asks why the lie is told. antiquity—were destroyed by the advent of Nietzsche, but of those of Islam as well. Once again, Christian teachings are com- Christianity. The rich Moorish culture in Spain was tram- pared to those of the religion of Manu. Today, he says, we have certainly made pled down "because it said Yes to life." It Unlike the Bible, the Law Book of Manu is great progress, but each of us still retains was a culture from which Christendom could a means for the "noble orders" to keep the bad Christian habits and instincts that we have learned much. Nietzsche maintains that mob under control. Here, human love, must work hard to overcome. Two thousand the Crusaders fought against a culture that sensuality, and procreation are treated not years ago, we had acquired that clear eye they "would have done better to lie down in with revulsion, but with reverence and re- for reality, patience, attention to detail, seri- the dust before," and that an unstated spect. After a people acquires a certain ousness in even small matters—and it was motivation behind the Crusades was to amount of experience and success in life, its not obtained by "drill" or from habit, but plunder the wealth of the near east; he refers most "enlightened, most reflective, and far- flowed naturally from a civilized instinct. to the Crusades as "higher piracy." sighted class" works out a set of laws for All this was lost and "Hidden vengefulness, The meaning and significance of the obtaining "happiness, beauty, benevolence petty envy became master." Everything that Renaissance is considered in this next-to- on earth," which are represented as having was miserable and filled with bad feelings last section of Der Antichrist: "The Germans been revealed by a deity so that they will be about itself came to the top at once. have cheated Europe out of the last great accepted unquestioningly. This aristocratic Before charging Nietzsche with possibly cultural harvest which Europe could still group considers "the hard task a privilege irresponsible invective, compare the above have brought home—that of the Renais- . . . life becomes harder and harder as it with Edward Gibbon's summary of the role sance." Nietzsche views the Renaissance as approaches the heights—the coldness in- of Christianity in The Decline and Fall of "the revaluation of Christian values"; that creases, the responsibility increases." All ugly the Roman Empire: is, the repudiation of life-denying Christian manners and pessimism are below such values and their replacement with secular leaders: "indignation is the privilege of the values that emphasize art, culture, learning, Chandala [Indian untouchable]." In this The clergy successfully preached the doc- and so on. With the Renaissance in Italy, trines of patience and pusillanimity; the view, what is bad? "Everything that proceeds active virtues of society were discouraged; Christianity was being repudiated at its very from weakness, from revengefulness." and the last remains of a military spirit seat: "Christianity no longer sat on the Papal Nietzsche holds that the purpose for the lie of faith makes a great difference in the Now Available effect it will have on society: Do the priests lie in order to preserve (as in the book of FREE INQUIRY's Six-Year Index Manu and, presumably, Greek myth) or to Includes Volume 1, Number 1 (Winter 1980/81) to Volume 6, Number 4 (Fall destroy (as in Christianity)? Thus, according 1986). Total: $8.95 ($10.00 with postage and handling) to Nietzsche, Christians and socialist anar- chists are identical in their instincts: both ❑ Check or Money Order enclosed seek solely to destroy. The Roman civiliza- Charge my ❑ Visa ❑ MasterCard # Exp tion was magnificent for the prosperity and advancement of life, "the most magnificent Name form of organization under difficult circum- stances which has yet been achieved." Address Christianity, Nietzsche maintains, sought to destroy Roman civilization precisely because City State Zip life prospered within it. These "holy anar- Telephone # chists" made it a religious duty to "destroy the world," which actually meant, "destroy Return to: FREE INQUIRY, Box 5, Buffalo, NY 14215-0005. 716-834-2921 hiss the Roman Empire." They weakened the

Winter 1988/89 55 throne! Life sat there instead!" day" on which this "fatality" arose, time unexpectedly, she perceived a magnificent Nietzsche laments that this great world should be measured instead from its last day: opportunity: her brother's books were be- historical event—life returning to Western "from today." ginning to attract much attention. She set culture—was ultimately undone by the work One reason that Nietzsche's criticisms of out to exploit the situation as best she could, of a German monk, Martin Luther, who Christianity have not had the impact they creating a Nietzsche cult in her own image, harbored the vengeful instincts of "a failed could have had is because of the widespread "bending" his philosophy wherever possible priest." Through Luther's Reformation, and distortions and misrepresentations of his to bring it into conformity with her own. Catholicism's answer to it, the Counter philosophy. Many of these have been quite No longer would she be Frau Doktor Reformation, Christianity was restored. One deliberate. The Nazis sought to draw upon Förster, the widow of the failed anti-Semitic might be tempted to dismiss out of hand Nietzsche's prestige. He was appalled by the colonist; she would henceforth be Elizabeth Nietzsche's dramatic interpretation of the crude nationalism, militarism, and anti- Förster-Nietzsche, sister of the world-famous Renaissance if it did not mesh with that of Semitism of the Second Reich, under which philosopher and interpreter of his works! Jacob Burckhardt, the most influential he lived; this made him a hero of the Third Elizabeth threatened to have her own mother historian of Renaissance civilization. In the Reich, which possessed the same characteris- declared insane, so that she could gain full first section of The Civilization of the tics to an even more obnoxious degree. The rights and control over her brother's works. Renaissance in Italy (1860), Burckhardt Nazi "Ministry of Truth" was most effective The mother soon died, however, conveniently writes that the greatest danger ever faced by in this deception. And socialists of all stripes, removing the last obstacle to Elizabeth's the Papacy was its secularization during the cognizant of the dangers inherent to their plans. Renaissance: position in Nietzsche's radical rejection of Thus, while the brother scorned the collectivism and altruism, his contempt for Germans as rude and barbarous, the sister The danger that came from within, from the unthinking "herd," and his depiction of made him seem to admire their strength. the Popes themselves and their nipoti, was the state as "the coldest of cold monsters," The brother heaped scorn and contempt set aside for centuries by the German were more than glad to let the Nazis claim upon the anti-Semites, while the sister reformation.... The moral salvation of Nietzsche as one of their own. twisted his critiques of Judeo-Christian reli- the papacy was due to its mortal enemies. ... Without the reformation—if indeed it But the greatest damage to truth was gion into anti-Semitic remarks. The brother is possible to think it away—the whole done by Nietzsche's own sister Elizabeth, pronounced a hideous curse upon Christian- ecclesiastical state would have passed into just two years younger than he. Elizabeth ity, but the sister gave him a showy and secular hands long ago. Nietzsche married Dr. Bernhard Förster, one pious Lutheran funeral. In her old age, of the most notorious anti-Semites in all of Elizabeth eagerly embraced National Social- Pope Julius II, powerfully anti-Borgia, Europe. Förster believed that the German ism. At her funeral in 1935 Der Füehrer was "the savior of the Papacy" who put an nation had been hopelessly undermined by himself placed the wreath on her casket. end to the practice of buying and selling Jews, and attempted to found a colony in If Nietzsche's polemically effective sug- church positions. However, the Counter Paraguay for Germans of "pure Aryan" gestion had been adopted—to begin counting Reformation "annihilated the higher spiritual blood. Förster seems to have neglected to time from the start of Christianity's pre- life of the people," according to Burckhardt. inform his colonists that he did not hold sumed demise, the writing of Der Antichrist Nietzsche would have said this was because clear title to the land on which the colony —then I would now be writing these words they had become Christian once again. was built. He also misrepresented the un- in the year 100 P.C., the hundredth year of The final section of Der Antichrist con- speakably primitive conditions under which the post-Christian era. It would obviously tains "the most terrible charge" against the the colonists lived. In June 1889, Bernhard be silly to expect such a calendar to gain Christian church that "any prosecutor has Förster was found dead, apparently a sui- widespread acceptance today; yet the failure ever uttered.... I call Christianity the one cide. His anti-Semitic colony lingered on a of Nietzsche's impossibly high expectations great curse, the one great intrinsic depravity, few years, then collapsed, despite Elizabeth should not cause us to overlook the signifi- the one great instinct for revenge for which Förster's efforts to keep it going. cance of this monumental work, with its no expedient is sufficiently poisonous, secret, When Elizabeth returned to Germany, searing insights into the psychology of subterranean, petty—I call it the one mortal her situation looked grim. She was a middle- Christian belief. All those who wish not to blemish of mankind." Nietzsche suggests that aged widow, nearly penniless. Her mother renounce life but to affirm it, all who seek instead of calculating time from the "unlucky was elderly, her brother an invalid. Quite to proclaim a triumphant "yes" to human prosperity, knowledge, and happiness, will find in Der Antichrist invaluable insights on STATEMENT OF OWNERSHIP, MANAGEMENT, AND CIRCULATION how those goals can be achieved—and on Aver. no. Actual no. Date of filing: September 30, 1988 what stands in the way of them. copies copies Title: FREE INQUIRY each issue single issue Frequency of issue: Quarterly published Complete mailing address of known office of during nearest References publication: P.O. Box 5, 3159 Bailey Ave., preceding 12 months filing date Buffalo, NY 14215-0005 Complete mailing address of headquarters of A. Total no. copies printed (Net Press Run) 27,833 30,242 There are two excellent English translations of publisher. P.O. Box 5, 3159 Bailey Ave., B. Paid Circulation Der Antichrist readily available, one by R. J. Buffalo, NY 14215-0005 1. Sales through dealers and carriers, Publisher: CODESH, Inc., 3159 Bailey street vendors and counter sales 940 1,486 Hollingdale (Penguin Classics, 1968), the Ave., Buffalo, NY 14215.0005 2. Mail Subscription 21,183 21,285 other by Walter Kaufmann (in Kaufmann's Owner. CODESH, Inc., 3159 Bailey C. Total Paid circulation 22,023 22,771 Ave., Buffalo, NY 14215-0005 D. Free distribution 2,608 2,185 The Portable Nietzsche, Penguin Books, Editor: Paul Kurtz, 3159 Bailey E. Total distribution (Sum of C 8 D) 24,631 24,956 1978). Other sources used in preparing this Ave., Buffalo, NY 14215-0005 F. Copies not distributed article were: Kaufmann, Nietzsche—Philoso- Managing Editor Tim Madigan, 3159 1. Office use, left-over, unaccounted, Bailey Ave., Buffalo, NY 14215-0005 spoiled after printing 3,198 5,286 pher, Psychologist, Antichrist (Princeton Known bondholders, mortgagees and other 2. Returns from news agents 4 0 Univ. Press, 1974); and H. F. Peters Zara- security holders: None. G. TOTAL (Sum of E, F 1 and 2) 27,833 30,242 thustra's Sister (N.Y.: Markus Wiener Pub- lishing, 1985). •

56 FREE INQUIRY and while the Mormon church dismissed it as simply one man's story, it arranged to have the document bought and donated to the church, removing it from the market. Books From 1980 to 1985 Hoffman "discovered" a whole series of early documents—not all of them dealing with Mormonism—that filled in gaps about the church, sometimes contradicting the official story and some- times supporting it. Included among them Mormonism Re-veiled was a document supporting some of the claims of a rival Mormon group, the Reorganized Church of Jesus Christ of Vern Bullough Latter Day Saints. All along, Hoffman indicated to the church that he did not want the documents Salamander, by Linda Sillitoe and Allen of his time, he was somewhat of a charlatan. he had discovered or purchased to fall into Roberts, with a forensic analysis by George In recent generations historians of Mormon- the wrong hands, and since he was a former J. Throckmorton. (Salt Lake City: Signature ism have not hesitated to point out the diffi- missionary and a Mormon in good standing, Books, 1988), 556 pp., $17.95. culties with Smith's past and the ambiguities church officials considered him a friend. of his story, but since documentation for Perhaps because of this faith in Hoffman, ne of the problems of organized reli- critical areas is lacking, even the most anti- they investigated the authenticity of the Ogions—and it is a more serious prob- Mormon historian can do little more than documents only minimally. Hoffmann also lem for religions founded in the past two raise questions, while the pro-Mormons played a double game, sometimes making centuries—is how to deal with historical argue that what really happened is a matter Xerox copies of what he sold to the church documents that either amplify or contradict of faith, not history. This has proved dis- and surreptitiously circulating them to existing traditions. This has proved to be tasteful to the Mormon authorities. groups critical of the official versions put a difficult problem for Christian Scientists, A massive sixteen-volume history, spon- out by the Mormons. The result was a vast Seventh Day Adventists, and, as this book sored by the Mormon church itself under hunt for other documents, and Hoffmann demonstrates, Mormons—all of whom fol- the direction of its then-official historian, and his aides continued to successfully forge low the teachings of individuals who had Leonard Arrington, was scrapped in 1982. documents for a growing market. special pipelines to extra-worldly beings. Arrington was removed from office. Since Church officials made arrangements for Throughout much of its history, Mormon- Arrington, a major scholar in western a bank loan of nearly $200,000 to be given ism, which regards its believers as a chosen Americana, belonged to the critical school to Hoffman, providing that they received people, has been operating under a siege of pro-Mormon historians, the reason for first option on the materials he found. Hoff- mentality; its history is full of incidents of the church's actions becomes clear. Mor- man, however, was spending the money as persecution, anti-Mormon "falsehoods," and mons who are not high enough in the church fast as he got it and though his sales al- the hostility of the gentile, or non-Mormon, hierarchy have difficulty gaining access to legedly mounted into the millions, he fell world. How can such a church deal with official church archives, since it is feared they ever deeper into debt. His scheme came to the "discoveries" that threaten to undermine will not "fully understand" all the nuances. an end when he found he had promised a the traditional stories of its origins? This It is amid this scene that Mark W. Hoff- series of documents to various people and dilemma is the underlying theme of this man, a young Mormon ex-missionary who groups (including the Mormon church) and fascinating and thought provoking book. secretly hated the hypocrisy of the church, was unable to deliver. Some of his buyers Mormonism was founded in western New set out on a career of forging documents were becoming suspicious, as they had York in 1830 by Joseph Smith. He claimed to illustrate what he believed to be the correct caught him in lies and contradictions. In a to have discovered, with "God's guidance," history of Mormonism. panic, he planted a pipe bomb that killed long-buried gold plates that recounted the Among his works is the so-called White Steven Christensen, a Mormon bishop who visit of Jesus to the New World and the Salamander document of Sillitoe and had been one of Hoffman's main entrées establishment of the subsequently destroyed Roberts's title, which recounts a story told into the upper ranks of the church, and also "true" church, which Smith claims to have by Martin Harris, one of Joseph Smith's one of his best customers. Later, fearful of restored as the Church of Jesus Christ of early financial backers. In it Smith tells discovery, Hoffman tried to divert attention Latter Day Saints. Harris that he had found the golden plates from his motive by setting another pipe Smith himself had a rather checkered not by following the angel Moroni, as the bomb at the home of Christensen's recent history. He was a treasure hunter, continu- official history maintains, but by following business partner, who was in a state of near ally hoping to find gold at old Indian sites, a great white salamander. Since elements of bankruptcy. The second bomb killed the and in the minds of the anti-Mormon critics this story had existed in some early anti- man's wife, but succeeded in complicating Mormon literature, this discovery appeared the police investigation. Apparently Hoff- to indicate that the original source of the man had also planned to plant a third bomb, Vern Bullough, Dean of Natural and Social legend was not someone hostile to Smith which badly injured him when it exploded Sciences at the State University of New York but rather someone who was friendly and as he removed it from his car. College at Buffalo, grew up in Salt Lake supportive of him and later of his church. Authorities in Salt Lake City and in Salt City. The newfound document was accepted as Lake County (the murders had occurred in genuine by many historians of Mormonism, two different jurisdictions) nonetheless

Winter 1988/89 57 quickly focused on Hoffman as the chief have failed to come out of the affair without do. They also get lost in detail, repeat in- suspect in all three bombings. In order to some egg on their faces. The authorities of formation from the viewpoints of different demonstrate intent, they had to show that the Mormon church obviously heaved a sigh participants, and bring in extraneous matters the documents he was peddling were forg- of relief when they found that the documents that never appear again, such as a girlfriend eries. The chapters recounting the investiga- were forgeries, but their early willingness to of Mark Hoffman. For the persistent reader, tion—particularly the efforts of the forensic file them away in the hope that they would however, this is an interesting account of scientist George J. Throckmorton—make up be forgotten does not speak well of them. how a forger rocked the Mormon church the most interesting and, in my mind, the Dallin Oaks, a former professor at the Uni- to its very foundations. most important section of the book. versity of Chicago Law School and later The net effect of Hoffman's fraud will Initially, those who authenticated the president of Brigham Young University, gave be to make pro-Mormon historians less documents were dealers or historians who an interesting justification for the church's willing to take a critical look at anti-Mormon were familiar with the general style of writing suppression of the documents. He stated that materials, at least for a generation, and this and the paper of the time, but who were "diaries and minutes that discuss the private will strengthen the official church history. not experts on forgery. Hoffman had been affairs of living persons" clearly should re- In religion, the longer a mythical story is one of the better forgers in American history: main confidential, but then went on to point told, the more it is accepted and the less the paper he used was taken from the blank out that since Mormons believe in an after- effect counterattacks have in undermining pages of nineteenth-century books; he had life, it was also essential that the church belief systems; many who no longer fully recreated the ink of the day and had aged "respect the privacy of persons who have subscribe to the mythology of Christianity, his documents. However, he had also made left mortality to life beyond the veil. Descen- for instance, nonetheless accept the impor- consistent mistakes that allowed investiga- dants who expect future reunions with these tance of its teachings and remain Christians. tors to prove their case. Some of these were deceased ancestors have a continuous in- This is apparently happening to Mormon- due to sheer carelessness, such as the crack- terest in the ancestor's privacy and good ism, as it has grown from a cult to a major ing of the ink on all of his documents. When name." In short, only the official history does denomination with more than 200,000 con- the extent of the evidence against him came not invade the privacy of those involved, verts a year, and is endeavoring to become out in pretrial hearings, Hoffman pleaded whether living or dead. a world religion. Any "new" documents guilty to fraud and second-degree murder. Sillitoe and Roberts assume that most found in the future will undoubtedly be dealt He is presently serving a life sentence. readers know more about the history behind with more aggressively by a church that has Few people on either side of this case this dramatic saga than most non-Mormons had such a narrow escape. •

labeled "passive euthanasia," is referred to by Kuhse as "the qualified sanctity of life principle." The first chapter ends with a stirring call for ethical consistency. Sanctity of Life Versus In the next two chapters Kuhse examines the principle of double effect, which she Quality of Life explains as the belief that:

Whilst ... some acts [are] wrong in them- selves (such as intentionally killing the Gerald A. Larue innocent), it may nevertheless be permissi- ble to allow death to occur as a non- The Sancitity of Life Doctrine in Medicine: natural death." What is being challenged is intended consequence of an action or A Critique, by Helga Kuhse (Oxford: Cla- the right of a doctor to assist in bringing omission. rendon, 1987), 235 pp., 545.00. about the death of a terminally ill patient at the patient's request. The issues involved include not doing any- ne of society's most deeply ingrained Dr. Helga Kuhse, deputy director of the thing to cause death or to preserve life and O moral convictions is that of the sanc- Center for Human Bioethics at Monash the administration of painkillers in mega- tity of human life. Traditionally, in medicine, University in Australia, has provided a doses to alleviate pain while knowing full the concept has implied that all human life, thorough and brilliantly written critique of well that the dosage may, and probably will, without respect to its quality or kind, is to the sanctity-of-life view. Her book is not an cause death. These situations are not as be viewed as equally valuable and inviolable. easy read; it leads the reader through the simple as they appear, and after a thorough Consequently, according to this notion, deci- principles espoused by the supporters of the discussion, which comprises the bulk of the sions relating to life and death in medicine sanctity-of-life position and demonstrates book, Kuhse concludes that the sanctity-of- cannot be based on quality-of-life considera- how their arguments are flawed. Each chap- life principle is untenable because it both tions, and every life that can be prolonged ter begins with an explanatory introduction prohibits and condones the intentional term- must be prolonged, using all available med- that sets the stage for discussion. For exam- ination of life. ical means. This is the theory; what happens ple, the book opens with an introduction The fourth chapter examines the inherent in actuality is something different. to the sanctity-of-life idea, reminding us of quality-of-life principle that is implicit in the The continuing advances in modern med- the often-quoted lines of the poet Arthur arguments of those supporting the sanctity- icine and biomedical engineering have Clough: "Thou shalt not kill; but need'st not of-life doctrine. The notion of quality is brought the sanctity-of-life doctrine into new strive Officiously to keep alive." implied in the arguments presented by perspective. Society usually sanctions the The thought implied in these lines, which Roman Catholic and other religious ethicists right of the doctor to let a patient "die a is endorsed by those who support what is concerning the use of ordinary and extra-

58 FREE INQUIRY ordinary (heroic) treatment of patients. on which the state may coerce the individual better that a patient be killed rather than Kuhse shows that the distinction is not is to protect others; the individual's own allowed to die—either because the process good, whether physical or mental, is not of dying involves much unnecessary suf- between modes of treatment, but rather fering or because a competent patient asks between those lives that are considered sufficient warrant." Here, the euthanasia her doctor for help in dying. worthy of preservation and those that are principles endorsed in Holland come under not. positive scrutiny. Kuhse states: Not everyone will agree with Kuhse, but The final chapter, "From 'Sanctity of it is quite clear that all future discussions Life' to 'Quality of Life,' " begins with the Since, as I have argued throughout this on euthanasia must take under consideration book, there is no intrinsic moral dif- principle espoused by John Stuart Mill in ference between killing and letting die, the positions she discusses in this book. This On Liberty that "the only legitimate basis I believe there will be times when it is volume is highly recommended. •

twenty billion years ago with a "big bang." The discovery in 1964 of the cosmic micro- wave background radiation left over from God and Stephen Hawking the big bang strongly confirmed this view. Hawking's personal role in cosmology begins at about the time, with his demonstration, in collaboration with Roger Penrose, that Victor J. Stenger general relativity, applied to the big bang, A Brief History of Time from the Big Bang Led by Newton, Western science replaced required that the universe started out as a to Black Holes by Stephen W. Hawking the authority of revelation and scripture with black hole of infinite density and space-time (New York: Bantam, 1988), 198 pp., $18.95. the authority of observation, and the equa- curvature—what is called a singularity. tions that describe these observations. A Physicists abhor infinities in their equa- he idea that some natural unifying familiar tee-shirt seen around the physics tions; usually the appearance of an infinity T principle governs the universe, and that departments of college campuses shows the means that they have done something wrong. the knowleçlge of that principle is accessible words "And God said . . ." followed by In the early 1970s Hawking realized that one to the human mind, goes back to Thales. Maxwell's equations of electromagnetism cannot neglect quantum mechanics inside a For Thales, the underlying principle was and the words "and then there was light." black hole singularity. In a chapter entitled water. For his fellow Milesian Anaximenes, The Judaic tradition of God as the universal "Black Holes Ain't So Black" he tells of his it was air. For the Pythagoreans, it was law-giver is so deeply embedded in our cul- discovery that quantum effects will cause numbers—mathematics. Two thousand ture that it still colors scientific thinking, black holes to radiate energy, contradicting years later, Isaac Newton said the underlying although the laws of physics have replaced the conventional belief that gravity will principle of the universe was gravity, which the Ten Commandments and Newton has prevent light from escaping a black hole. he described mathematically. Three hundred become a later Moses. Further, the smaller the black hole, the years after this, Newton's latest successor as Newton realized that his purely attractive shorter the time before all its energy is radi- Lucasian Professor of Mathematics at Cam- law of gravity would not lead to the static ated away and the black hole ceases to exist. bridge University, Stephen W. Hawking, still firmament of Genesis, which would collapse Black holes thus disappear from the universe seeks that unifying principle within the to a point unless that universe were infinite. before they collapse into a singularity. And mathematical description of gravity. And, But this was okay, since an infinite universe if the universe were a tiny black hole at some like Newton, Hawking believes that the goal supported the notion of an infinite creator. early time, it would have exploded in a burst of this quest is nothing less than knowing However, Olber later showed that an infinite of radiation within a fraction of a second. the mind of God. static universe did not make sense either, As Hawking proudly points out, he was able Sounds like religion, doesn't it? And per- since it would make the night sky as bright to disprove what he had originally proved. haps it is. This could help explain why as day from the combined contributions of There was no singularity at the beginning Hawking's book, A Brief History of Time: an infinity of stars. of time after all! From the Big Bang to Black Holes, is a best- When Einstein developed his general The absence of a singularity means we seller. As Carl Sagan points out in his theory of relativity, first published in 1916, can probe with some confidence into the introduction to the book, "The word God he felt compelled by the still-prevailing belief heart of the big bang without worrying about fills these pages." And so does the word of in a firmament of stars to add a cosmological infinities; but the kicker is that we must do God—not the word as found in the Bible term to his equations to provide a repulsion so with quantum gravity, which has not yet or other sacred scriptures, but the word of to stabilize the universe. Such an arbitrary been fully formulated. Although no com- God in the Newtonian sense, as it is written term was allowed, basically corresponding plete theory of quantum gravity yet exists, in the laws of nature. to the curvature of empty space. However, quantum field theories for the other funda- when the expansion of the universe was dis- mental forces (strong and electro-weak) have Victor J. Stenger is professor of physics and covered by Edwin Hubble in 1924, the cos- now been successfully developed and have astronomy at the University of Hawaii who mological term was shown to be unneces- enabled physicists to probe as far back as has authored or co-authored over forty arti- sary—at least in the current universe. The 10-15 second after the big bang. cles in scientific journals. His latest book, expanding universe also solved Olber's Hawking presents his own perspective on Not By Design: The Origin of the Universe, paradox. how these developments in particle physics was recently published by Prometheus. At the current rate of expansion, the helped to trigger the most important de- universe must have originated fifteen or velopment in cosmology in recent years—

Winter 1988/89 59 the inflationary universe. He somewhat in- highly symmetric state of total chaos— in a large or infinite universe the necessary flates his own role in this development, which maximum entropy. That is, there could have conditions would occur at some place and was really relatively minor. More seriously, been no initial grand principle, the laws of time. That's the infinite-number-of- he gets some of the facts wrong regarding physics evolving randomly and naturally in monkeys-at-an-infinite-number-of- who did what. Alan Guth's original version a Darwinian way. Hawking does not computer-terminals model. However, he of the inflationary universe had problems consider this possibility, being a cosmolog- rejects the strong form of the anthropic that were corrected by a modified model ical creationist in his belief that the laws are principle in which an infinity of universes called the new inflationary universe, inde- eternal. of random dimensions, physical constants, pendently conceived by Andreas Albrecht Hawking is obviously not keen on infla- and natural laws exists and we, by our and Paul Steinhardt in the United States and tion. He states his admitted personal opinion existence, select out the one that produced Andrei Linde in the Soviet Union. Hawking that "the new inflationary model is now dead us. Hawking admits that the earth and solar says that he mentioned Linde's ideas in a as a scientific theory, although a lot of peo- system are exceptionally conducive to life, lecture attended by Steinhardt, implying that ple do not seem to have heard of its demise but says it is very hard to believe that "this Steinhardt got the idea there. Fortunately, and are still writing papers as if it were vast construction exists simply for our own Steinhardt has a tape of the lecture that viable." I am ashamed to admit that I hadn't sake." contradicts Hawking, who has agreed to heard of the demise of inflation either. I cannot see his logic. We know that the correct the account in future editions of A Hawking does not tell us where to find the earth has the very unlikely narrow range of Brief History of Time. body. conditions needed to make our kind of life One of the problems with the original Hawking also raises objections to the possible, while the other known planets have big-bang scenario was the need for the uni- anthropic principle, which is used to explain vastly different environments. Similarly our verse to have started out with a high degree how the universe happened to come into solar system contains a single unusually of order. Basically, the laws of nature had being with just the right natural laws and stable star; we could never have evolved to have been in place at the beginning, as values of the various constants necessary for within a binary system or a system with a initial conditions. With the theory of the our kind of life. Basically the anthropic neutron star, red giant, or some other vari- inflationary universe, we begin to under- principle says that, if these laws and con- able component. And the Milky Way galaxy, stand how the particles and forces of nature stants were otherwise, we would not be here in which we reside, is well suited to our could have been generated by a series of to reflect upon them. Hawking accepts the purposes, with a relatively quiet core. We phase transitions from an original hot and weak form of the principle, which holds that would not survive in an active galaxy such

Ancient Myth and Modern Life

by Gerald Larue

The Bible is a book of great influence, yet few know what modern scholarship says about the origins of its stories. Biblical Historian, Archeologist, and Humanist Laureate, Gerald Larue has brought the best of non-theistically oriented biblical scholarship and humanist commentary to one volume. Dr. Larue explores the way in which in- fluences from long-dead civilizations (Egypt, Sumer, Babylon, Per- sia) filtered through the Bible, continue to impact upon our modern culture's most urgent and pressing issues: abortion, women's rights, attitudes towards homosexuals, the right-to-die movement, and our continuing search for meaning and identity. A valuable book for thoughtful and concerned humanists.

"Provocative for student of myth, religion, and metaphilosophy at all levels." — Choices

"A first-rate combination of scholarship and social criticism. The book is a must for people who need to be literate in a time of sectarian controversy." — Howard B. Radest Ph.D.Dean, Humanist Institute

305 pages, trade paperback $16.95 plus $1.50 shipping illustrated, index, bibliography CENTERLINE PRESS 2005 Palo Verde Avenue Suite 325 -F Long Beach, CA 90815

60 FREE INQUIRY as a quasar. So if our planet, sun, and galaxy an example of a two-dimensional finite Katz, Jack. Seductions of Crime: Moral and are especially suited for us, why not the boundless space. One of the spherical co- Sensual Attractions in Doing Evil Basic whole universe? That is not to say that the ordinates—say, the angular distance of a Books, New York. 367 pages. $19.95 cloth. vast construction exists for our sake—we great circle from the north pole—could It is an ancient question: "Why do people exist because of the particular vast construc- represent time in a two-dimensional space- commit crimes?" Jack Katz, an associate tion that happened to evolve in our universe. time. The north pole could represent time- professor of sociology at UCLA, attempts Hawking also objects to the infinity-of- zero, with space contracted to a point. And to answer this question by examining the universes hypothesis, applying the law of most importantly, there is no negative time, mindset of actual criminals. According to parsimony (Occam's razor). However, the no time before time-zero, and no boundary Katz, there is an "emotional logic" behind law of parsimony does not limit the number of time just as there is no boundary of space. criminal acts. Far from being unemotional, of objects one is considering, but the number If no boundary of time exists, no boun- criminals are often preoccupied with of hypotheses needed to describe those ob- dary conditions need to have been set down thoughts about the moral relevance of their jects. Otherwise, the law of parsimony would at the beginning of time by a creator—or deeds. They are seduced by attractions to rule out matter, with its large number of by chance. The universe simply IS. Hawking what they consider to be primordial evil. atoms, or the universe itself, with its incredi- says it might turn out that only one universe Rather than merely responding to external bly large number of stars and galaxies. is possible, because a single grand princi- situations, they act to sensual motivations The weak form of the anthropic principle ple—a self-consistent set of general relati- based on their own sense of right and wrong. is insufficient to explain our existence in a vistic quantum gravity equations—may In order to understand the criminal mind, finite universe unless there exists a grand admit only a single solution. But he cannot Katz asserts, one must try to understand the principle that excludes all other possibilities. demonstrate that. More likely, when and if distinctive sensual dynamics that motivates This is Hawking's view. He believes that such a theory of quantum gravity is found, an it. Only by coming to grips with such a principle can be found within a framework infinity of solutions will turn out to be criminal consciousness—by entering, in a of quantum gravity and he gives us some possible and we will be back to using the sense, their moral thought processes—can idea how it might come about. The key is strong anthropic principle—or a creator— we begin to provide any real deterrents. The the idea of imaginary time. Everyone knows to explain why our universe is what it is. use of actual case histories of violent crimes that Einstein introduced time as the fourth Currently the law of parsimony excludes the gives a disturbing element to this well- dimension. However, even in the simplest hypothesis of a creator. written, excellently researched work. It sheds form of relativity, the special theory of rela- A Brief History of Time admirably suc- a fascinating light on the problem of evil. tivity, in which gravity is not considered, the ceeds in helping to satisfy our continuing time dimension must be treated differently need to reflect on the most fundamental Huppert, Uri. Back To the Ghetto: Zionism from the three dimensions of space. For the issues of the nature of the universe and our in Retreat. Prometheus Books, Buffalo, NY, time dimension to be exactly like the other place in it. The fact that these issues are 1988. 200 pages. $19.95 cloth. Huppert, a three, it must be made an imaginary number; primarily scientific ones escapes most people, Jerusalem lawyer who has acted as counsel that is, it may contain a factor of the square including many scientists. Thus a book of for victims of religious coercion, details the root of -1. Hawking assures us that many this type, written by a prominent scientist history of the Zionist movement, which be- problems with the theory of quantum gravity and reaching a large and varied audience, gan as a strictly secular movement in the can be cured in this way, and the idea is a valuable contribution to public under- nineteenth century. The aim of early Zionist certainly has the appeal of symmetry. standing. It is compact and tightly written, leaders was to found a Jewish state dedicated Further, it makes possible a description of and the average reader will find it a stimu- to the principles of democracy and freedom, the universe in which time, like space, has lating introduction to profound recent de- where ethinic Jews from throughout the no boundaries. The surface of a sphere is velopments in physics and cosmology. • world could come together and live in peace, free from religious persecution. So it is distressing that in recent years extremist groups like Meir Kahane's Kach Party and Books in Brief the non-Zionist Agudat Yisrael have gained such a foothold in Israel's political life. According to Huppert the growth of reli- gious intolerance and extremism in Israel Baldwin, Louis. The Pope and the Mav- tion Theologians, and shows how they came cannot be blamed merely upon the radical ericks. Prometheus Books, Buffalo, New into conflict with the Vatican hierarchy, espe- Orthodox Jewish sects. In order to stay in York, 1988. 221 pages. $19.95 cloth. After cially with the authoritarian viewpoint of power, pusillanimous politicians from the the Vatican II there was a feeling among John Paul II. In a lively section entitled two major parties have catered to the Ortho- many Catholic theologians that long-held "Other Popes, Other Mavericks," Baldwin dox wishes. Huppert writes that "the dream doctrines could now be questioned in a spirit shows how previous popes dealt in a similar of Israel's founders was of a free, democratic, of intellectual freedom and integrity. Such manner with sincere but unorthodox scho- and pluralistic nation. The dream of Israel's prominent thinkers as Hans Kung, Charles lars like Galileo, Alfred Loisy, Teilhard de Orthodox, on the other hand, has been an Curran, Edward Schillebeckx, and Ray- Chardin and John Courtney Murray. A authoritarian, ethnically 'pure' theocracy." mond Hunthausen began to re-examine the practicing Catholic, Baldwin examines how As the recent Israel election shows, these Church's teachings on priestly celibacy, birth what were once heresies often become well- extremist groups still hold the balance of control, sexual morality, and papal infalli- accepted dogmas. "Since so many of power in the state. Huppert's book provides bility. Louis Baldwin examines the writings yesterday's mavericks have ultimately been a timely examination of the dangers religious of these men, along with that of the Libera- vindicated," he writes, "there is at least hope extremism presents to a democratic so- for many of today's." ciety. •

Winter 1988/89 61 expectations: "All I ask is that you do your best"—as if this were a minimal request, when in reality it is the maximum! Letters No, I do not have a duty to be all that I am capable of being. I have a right that supercedes this proffered ideal—the right not to reach my full potential when it is out of concert with other goals in my life. I doubt A Declaration of Interdependence it, is to engage in the same dishonesty that that one can live the most satisfying, or even the religiously intolerant do. the most productive, life possible if he tries Two articles in your Fall 1988 issue—"A It seems to me that one of the most diffi- to develop all his talents, striving to become Declaration of Interdependence: A New cult ethical problems is to recognize when all that he can. Global Ethics" and "Faith Without Fron- one must be satisfied with a lesser good The "basic duty" is rather to sensitively tiers"—address topics I have been pondering rather than foolishly pursuing a greater evil. and consciously examine the self, setting for forty years, namely a commonly held, One can only make the choices that reality forth on the lifelong path to self-knowledge, intellectually compelling system of values makes possible. As for Third World under- and satisfying endeavors of which he is cap- and self-respecting "emotional release." development, there are many situations in I think that on some level, most people which international charity is futile, counter- able as his contributions to the human store, and remembering to find joy in the process. would agree with most of the values men- productive, or not worth the cost to Amer- I only wish to avoid the certain tyranny tioned in the declaration. We are battling ica's ability to continue to stand for reason implicit in a "duty to become all" that one to the death over formulations, and the issue and liberty. And as for the threat of thermo- is capable of being. is largely one of classism. Certain people who nuclear destruction, it should be remem- support Biblical revelation do so because it bered that the more important objective is Walter S. Boone affirms their value and worth in a way that personal liberty and autonomy. It is no Terrell, N.C. other aspects of society do not. worthy accomplishment to barter away a As for emotional release, I think the solu- greater value for a lesser. I am overwhelmed by your courage and tion probably lies in a judicious application Humanists can and should applaud char- ambition! "A Declaration of Interdepen- of permission theory. The intellectual fer- ity and compassion. Theists do as much. But dence: A New Global Ethics" is a bite no ment of the 1960s came about at least in there is no natural or necessary logical one man can chew, but I can only admire part because three world leaders—John F. connection between humanism and socialist you for trying. That said, I have a few dif- Kennedy, Pope John XXIII, and Nikita causes. There is no reason to believe that ferences to offer. K$rushchev—simultaneously gave their fol- a collectivist international program is the Regarding "the right to own property": lowers permission to think. only way for mankind to realize human I hope we are to understand that this means potential, or any justification to insist that through whatever work one is capable of Mary Anne Gordon such an approach is ethically superior to any doing, and whatever thrift one practices. Batesville, Ark. other. Ayn Rand, for one, argued just the "The right to bear and raise children": opposite. This is a privilege, not a right, and should I enjoy FREE INQUIRY for its unbridled We must remember that human potential depend on the ability to nurture those license in examining the reasonability of arises from personal liberty and autonomy, children physically, mentally, and morally. what to many people are the most unques- which is why we can all have "unique visions Ideally, it should be limited to no more than tionable and sacrosanct truths. Yet the of the good life." If humanists overdefine two children per couple, or one per person. "Declaration of Interdependence" amounts themselves by adopting arbitrary notions of "Children have duties to love, honor, and to the humanist adoption of a similar high- "ethics" that ignore this, they will be ex- support, and help care for parents when they sounding "how can you possibly not agree" cluding their many fellow-travelers, includ- are sick or elderly": Love cannot be imposed position that is, in fact, full of holes. ing tolerant theists, who, through a courage as a duty, nor honor earned by the act of For while I agree that "every human of conviction, cannot support forced "char- copulation during a fertile period. Parents person is equal in dignity and value," it ity" and one-worldism. who use their children as social endorse- certainly doesn't follow that every human ments or ego boosters, should not expect being is therefore owed a "right to work," Tim Gorski to witness a sudden burst of love as a by- a "right to adequate [whatever that is] health Arlington, Tex. product of old age or illness. "Honor thy care," or a "right to adequate [ditto] child father and thy mother" is in fact one of the care." How can such rights possibly be cir- With nothing but respect for the very credit- moral codes mentioned in section IV as cumscribed, let alone justified? It is one thing able job done in the authorship of "A "rooted in ancient parochial and tribal to expect an individual to respect the rights Declaration of Interdependence," I would loyalties." of others in regard to their persons and like to dissent with the last sentence of para- "Humankind needs to establish a system property; it is quite another to saddle him graph 1 under section III, entitled Human of world law and to endow the World Court with positive duties that erode any hope to Responsibilities: "A person has a basic duty with enough moral force that its jurisdiction "maximize human freedom, the autonomy to become all that he or she is capable of, is recognized as binding by all nations of of the individual, and personal creativity." to fully realize his or her talents and capa- the world": If by that you mean the World To expect someone to gladly assume such bilities." Court would have the power to impose duties on the basis of an arbitrary assertion This statement reminds me of the com- penalties, someone should buy you a ticket claimed as "ethics," or on the ground that mon, less than thoughtful, statement parents to Holland, where there are real windmills. the freedom and happiness of others requires make to their children concerning their Remember when the World Court censored 62 FREE INQUIRY the United States for mining the harbors of Albert Ellis Responds and your associates have done in respect to Nicaragua? Remember how Reagan reacted? the home. Do you believe that any leader of a major Professor Hans G. Machel ("Letters," power is going to react in any other manner? Fall 1988) rightly quotes me on people's Fred Ingersoll Harmon In a pre-election "debate," we heard George inability to be thoroughly devout and objec- Dallas, Tex. Bush say that neither the United Nations tive, but then ignores my italicizing thor- oughly. Darwin, Einstein, Puthoff, Targ, nor any other body or country could be It is an honor to contribute to a memorial and many other religionists are no doubt trusted to bring democracy to the world. Try to Robert G. Ingersoll. If it were not for objective, rational, and scientific in much of talking reason to someone who said that. FREE INQUIRY I would not yet have been their work. But when they stray into religious This brings us to "Genuine political introduced to the clear, honest thinking of and "psychic" pathways they become sloppy, democracy still eludes much the world": Too this great man; for this introduction, I thank unscientific, and often dogmatic thinkers. true! Fifty percent of Nicaraguans voted for you. My contention is that if they were thorough- Daniel Ortega. Thirty-one percent of Amer- It is exciting to discover someone who ly objective and scientific, they would give icans voted for Ronald Reagan. Until the can so beautifully describe thoughts that, up their devout religiosity. Science is not only leaders of the United States overcome their because I could not summon words glorious empirical and logical (which pious religiosity hubris, your entire program is just a pleasant enough to clothe them, have been trapped is not); but, perhaps more importantly, it dream. inside my mind. I am looking forward to is flexible, undogmatic, and unabsolutist. It Finally, I wish you had included a more displaying Ingersoll's vow where I and others is antithetical to devoutness—and, espe- detailed reference to our responsibility to can read it and be thankful that there existed cially, to thorough devoutness, intolerance, other species and their habitats. I wish it a man who could simply and poetically and closed-mindedness. were true that "what man can conceive man express what so many of us must feel. can achieve," but they can't stop us from I may, of course, be utopian in believing that any humans will ever be completely dreaming. Congratulations. James D. Watson open-minded, undogmatic, and scientific— Port Angeles, Wash. Diane Silver for which of us has been this way so far? But I still contend that the more scientific Arleta, Calif. people are, the less likely they will be to hold Humanism and Religion The Last Temptation devout and pious religious views. This is a hypothesis, of course, that begs for scientific The extensive coverage in the St. Petersburg investigation. Times of your Tenth Humanist World With all the hubbub over The Last Tempta- Congress in Buffalo is an indication of the tion of Christ, I am astonished that no one Albert Ellis widespread interest in the humanistic con- has called attention to the long history of New York, N.Y. cept. It indicates a maturity that the press the controversy on which the plot hinges. has been reluctant to rise to. Paul Kurtz is While I would refer those who wish further On Robert Ingersoll to be congratulated for assembling this col- information to the entry under "Arianism" lection of brainy world citizens who have in the encyclopedia, a very short account Enclosed is my contribution toward the risen above their exposure to narrow may be helpful here. restoration of the Ingersoll home in Dresden, denominationalism. During the confusion created by its New York. I wish I could send more and Steve Allen and others mentioned that spread, Christianity met and often melded will do so in the future if I can. I was ap- religious humanism is coming to be the with concepts previously held in various palled to see that the memory of such a great powerful motivation in activist religion (the countries. Arius, a fourth-century priest, thinker and guardian of our freedom of the only kind worthwhile). Allen's comment that borrowed from earlier heretics when he said, mind has been allowed to wither away. "humanist philosophy is consistent with the in essence, that Jesus was not God incarnate Ingersoll's vow is such a beautiful, soaring basic tenets of Christianity," especially as but a demigod; that is, a human being im- statement—you can feel the shackles fall as they relate to `justice and the means of bued with the spirit of God. As he was you read it. I wish it could be posted in bringing it about" is a poignant observation. human, he could tempted. front of every church! It is the philosophy behind The Churchman's Arius found himself at the center of bitter I hope you can accomplish all that can Human Quest, which reaches the humanist debates and was eventually excommuni- be done to preserve the memory and to make element in all churches and denominations cated, though his adherents fought on. The a new generation aware of what this great and even paves the way for the purely hu- tenets he held had the Greek name homo- man did for all of us who wish to breathe manist point of view. ousios; the opposing tenets were called free. homoiousios. The slight variation in spelling Edna Ruth Johnson, Editor gave rise to the saying, "I don't care an Therese L. Crowley The Churchman's Human Quest iota"—but in those days, whole communities East Freetown, Mass. St. Petersburg, Fla. could be murdered in one night over that iota. And now? I am most pleased to be able to contribute The framers of our constitution had many to the Robert Ingersoll Memorial Commit- Helen Williams Responds excellent reasons for establishing a freedom- tee. As a direct descendent of Robert Green of-religion clause. Ingersoll (his great-great nephew), I am also To all the dear people who responded to most pleased to accept your invitation to my letter (Fall 1988): William J. Turner serve on the committee. I cannot tell you That I am overwhelmed by your kindness New York, N.Y. how much our family appreciates what you and helpful suggestions is an understate- Winter 1988/89 63 ment. Such goodness speaks loudly and on the enemies of human intelligence as the Hook and Homnick clearly of the sort of people humanists are. key to human progress. There was not one letter that didn't offer I have followed with interest the exchange something to hold on to, to cherish, and to F. Norman Higgs between Yaakov Homnick and Sidney Hook remember. Just knowing that I am not alone Bay City, Mich. concerning the justice of the Holocaust. I is remarkably consoling. Being told that my will not presume to address the primary husband's death was God's will, that he was Church-State Separation topic: I believe that each Jew must somehow watching over me, and that I would see him find his own way to live a committed life, in the afterlife did not help. As one writer President Reagan has announced to the theistically or nontheistically, in the shadow remarked, I wanted to see him now, and world his support of self-determination and of the Holocaust, and that no constructive I could not understand the concept of life religious freedom. I hope now he will no purpose is to be served by one Jew's attempt after death, though I was somehow clinging longer kowtow to religious extremists. I hope to blast another's efforts on this score. What to the hope. future judicial appointees will accept these I find more disturbing are the implications I took your good advice and started a values. I hope religious authorities who con- of Homnick's view for human interaction new life. A move to a smaller town has been spire to deprive others of these rights, in- and the relative unimportance of human life helpful. People are friendlier than in vast cluding in matters of birth and death, will vis-à-vis divine will. Los Angeles. The theater group here has let no longer be subsidized by tax exemptions. Homnick writes that "one who violates me pursue my first love and I'm going to I hope "secular" organizations that have a the Sabbath gets a more severe form of capi- do some volunteer teaching. There's a small religious test for leadership or awards (like tal punishment that does a murderer. Dulling airport near here and I'm even thinking of the Boy Scouts of America's requirement of the awareness of the world having been cre- learning to fly a plane. Foolish at sixty-five? a belief in God) will no longer receive tax ated is a more serious crime than removing I still miss my husband. But when I start exemptions. I hope prayer, the Bible, and from the world one potential servant of its to feel down, I read your letters again. Thank the word "God" will be excluded from all creator." If it is not merely Biblical exegesis you, thank you, thank you. branches of the U.S. government. Most of or rhetorical flourish, this passage convinces all, I hope that girls and women who have me not only that Yaakov Homnick is irra- Helen Williams been impregnated by boys or men will have tional and fanatical, but also that he—or Santa Paula, Calif. the right to self-determination without dis- his followers, or his ideology—may well pose crimination in health-care financing. a threat to my life. I am a nonreligious Jew and, as such, Bush on Atheism Eleanor C. Demarest do not observe the Sabbath. I also consider Summit, N.J. myself a moral human being, notwithstand- "Bush on Atheism" ("On the Barricades," ing Homnick's formulation of the ultimate Fall 1988) provides concrete evidence that moral value as "recognition of the Creator." George Bush fails completely to understand Discovering Humanism As a moral agent, I strongly oppose murder the Constitution. Everyone to whom I and would consider myself morally (if not showed that piece was astonished—almost Although I've been a subscriber for only a legally) justified (if not obligated) in pre- to the point of disbelief. After sending copies year and am mostly unaware of the immense to the Dukakis campaign, "Crossfire" hosts amount of input involved in putting across Readers' Forum Evens and Novak, and the editor of the local the humanist point of view, an impression newspaper, I have not seen a word anywhere subtly lingers after each issue. It must be Molleen Matsumura, a longtime FREE in the media. difficult to select articles that maintain and INQUIRY reader and coordinator of our One can only conclude that the Dukakis intellectually entertain a thoughtful Secular Humanist Group in Berkeley, has campaign and everyone else was afraid that audience. Being a foregone conclusion suggested that we initiate a "Readers' too large a portion of the American public that the rest of mankind should enjoy a Forum." We want to publish your letters would agree with Bush that "atheists should rational existence, how would one begin to responding to specific issues of interest not considered citizens, nor should they be educate them, and maybe even himself, in to secular humanists. Three suggested considered patriots." the method of achieving this rationality? topics for the forum are: How can this have happened when reli- How could one perk up the "faithful," gious freedom was a paramount considera- maintain a continuing interest, and inspire What children's books have helped you tion at the time the Constitution was new directions? in teaching your children humanist adopted? An obvious and perhaps the true It seems obvious to me that all free- values? answer is that the resurgence of religious thinkers must have had identifiable experi- How did those of you who were pre- fundamentalism has intimidated politicians ences in their growth and development that viously religious grow toward your to the point that they are afraid to face any enable them to overcome family, institu- present viewpoint? issue that threatens to undermine Biblical tional, and religious irrationality. Your pub- What sort of answer would you give authority. lication is in an excellent position to gain to someone who asks, "What is secular We as humanists have been too quiescent tremendous insight into these "conversions." humanism, anyway?" in not confronting the Christian premise that Responses would be shared with all readers salvation is necessary because of original sin, and eventually, it is hoped, with all of We welcome your letters on these and in not questioning the intellectual re- mankind. topics, and encourage you to send us spectability of religion in general. We need other suggested topics. And thank you, some sort of conference of all humanists as Edward R. Moore Molleen, for the excellent suggestion. the best strategy to mount an active assault Grand Rapids, Mich. 64 FREE INQUIRY venting a murder, given the means to do motivated by a sense of justice—God's. they thought such a group ritual would be so, even if my efforts result in injury or death Of even more serious concern is Horn- inconsistent with their goal of forming "a to the murderer. If Homnick's ethical hier- nick's claim that, even though ten percent more perfect union" of people of different archy extends to human action, would he of Europe's Jews were innocent of sin and religious persuasions. They then proceeded or others who think as he does feel com- not personally blameworthy, "the purging to fashion a compact of government that pelled to stop me from "violating" the process must be a sweeping one, often contains no mention of a supreme being and Sabbath—say, by boarding a bus or patroni- destroying many good apples on the way that expressly forbids religious tests for pub- zing a store or writing in a notebook—using to crushing the worm." Let Homnick reread lic office (Article VI). any and all means, including deadly force? the Biblical story of Sodom and Gomorrah, It should be noted that prayers/ invoca- which tells how Abraham bargained with tions at California public-school graduations Debra Rothman God, who was about to destroy these cities have been banned by court action. Brooklyn, N.Y. because of their sinful ways. The decision of freely convened citizens I also find it ironic that Homnick finds to open with prayer or any other ceremony it necessary to proclaim "It should be is subject to democratic process as laid out In his final paragraph, Yaakov Homnick apparent by now that I'm neither stupid, nor in the universally respected Robert's Rules states that anyone who wishes to challenge shallow, nor irrational, nor fanatical, nor of Order. Members of Congress convene not his position "has the responsibility to articu- closed-minded"—when everything he has only as elected representatives but also as late adequate refutations." May I accept that said would lead one to conclude just the free U.S. citizens. Consequently, they may challenge? opposite! choose to open with prayer, provided Let us use one source Homnick cannot unanimous consent is first obtained. All it question: the Hebrew Bible. According to Morris Feller takes to preclude such action is one member the Bible, when God wished to punish the Phoenix, AZ rising to a point of personal privilege—and Israelites, He used an earthly agent to carry he or she does not have to give reasons. out the decree. One well-known example of Opening Prayer a Private Matter? If the members by unanimous consent this was the use of Assyria to bring misfor- opt for prayer or invocation it would seem tune upon the Israelites in accordance with The debates you report regarding opening to be their own, rather than the govern- God's will. Thus, if God had wished to sessions of Congress with prayer/ invocation ment's, business. Therefore, any expense for punish the Jews of Europe, He would again reveal misunderstandings of Americanism chaplaincy or publication should be at their need an earthly agent to do it. If Homnick and the democratic process. personal expense. is to be consistent with Biblical precept and Members of the Constitutional Conven- example, he would have to acknowledge that tion rejected proposals to open their meet- Louis Worth Jones Hitler was God's agent in creating the Holo- ings with prayer/invocation, not because San Mateo, Calif. caust, and that his actions were indeed they were anti-prayer, but rather because FREE INQUIRY Secular Humanist Groups Secular Humanist Groups, sponsored by FREE INQUIRY magazine, are being formed throughout the country. If you are interested in starting one in your area, please contact Tim Madigan, Box 5, Buffalo, NY 14215-0005, (716) 834- 2921. Albany. Hugh McVeigh, 122 Spring St., Albany, NY 12203. New York. Al Tino, 17 St. Marks Pl., #5, New York, NY 10003. Berkeley. Molleen Matsumura, Box 5313, Berkley, CA 94705. Orlando. Andree Spuhler, Box 724, Winter Park, FL 32790. Boston. Bruce Nappi, 92 Sanborn Lane, Reading, MA 01867. San Francisco. Jim Dahlgren, 2023 20th Ave., San Francisco, Buffalo. Tim Madigan, Box 5, Buffalo, NY 14215-0005. CA 94116. Chicago. Jim Zaluba/ Ralph Blasko, 807 Madison St., Suite 103, San Jose. Marie Bienkowski, 1078 Clematis Dr., Sunnyvale, Oak Park, IL 60302. CA 94086. Ft. Lauderdale. Irvin Leibowitz, 5009 Arthur St., Hollywood, San Rafael. Lloyd Licher, 550 Cedarberry Lane, San Rafael, FL 33021. CA 94903. Kansas City. Woody Williams, 608 Arena Dr., Peculiar, MO Santa Clarita. Lisa and John Singletary, 22316 Barbacoa Dr., 64078. Santa Clarita, CA 91350. Los Angeles. Vicky Martin, 6611 Princeton Ave., #530, Moor- Seattle. Peter DeGrace, 1020 Greenwood Blvd., SW, Issaquah, park, CA 93021. WA 98027. Miami. Robert Healy, 6812 SW 66th Ave., S. Miami, FL 33143. Siskiyou. Michael Roesch, P.O. Box 223, Weed, CA 96094. Nashville/Chattanooga. Leon Felkins, Route 3, Box 187, Tulla- Syracuse. Bert Pooth, Box 59, University St., Syracuse, NY homa, TN 37388. 13220. FREE INQUIRY also sponsors the nationwide Secular Organizations for Sobriety (SOS), c/o Jim Christopher, Box 15781, N. Hollywood, CA 91615-5781. In addition, there are three secular humanist computer networks we encourage you to use: Freethinkers Network (Compuserve ID No. 75216,2000). Pro-Citadel (Tel. 818/339-4704) Secular Humanist Bulletin Board (Tel. 615.455-8623) and Summer 1986]. After the CSER investigation, Popoffs income reportedly fell from $1.5 million a In the Name of God month to $200,000 a month. The faith-healer says he needs the $77 donations to buy Bibles to take to the Soviet Union, where he claims occasionally to visit his grandfather, a Russian Pentecostal minister. (Nashville Yuck! The booklet, written by Edgar Whisenant Banner) of Little Rock, Ark., predicted that Jesus Vatican City—Although devotion to the would "rapture the church" and believers Is God at Lord's? bones of saints and sacred objects is deeply would be taken up to heaven during the rooted in the Catholic faith, the Vatican this Jewish new year. He initially said the "rap- London—Actress Hayley Mills has written year made a rare call on modern science to ture" would occur by sunset Tuesday, but a book, My God, for which she and co- help with the authentication of its relics. later revised it to Wednesday morning. author rock-music manager Marcus Mac- Although they may be devotees of relics Olive said he went ahead with the pur- laine asked famous people their concept of themselves, churchmen realize the absurdity chase of the 3.13 acres of land in Nashville God and what happens when they die. of a situation in which St. Andrew has because negotiations had taken a long time. Former Beatle Paul McCartney said in seventeen arms, all venerated as true relics He said the World Bible Society will the recently published book that God is a kept in different churches. disperse profits from the booklet if the pre- shortened version of good and that "When St. Stephen has thirteen arms, John the dictions in it do not come true by the end you die, you conk out." Baptist almost fifty fingers, St. Agatha five of the year, but did not say how the profits Jeffrey Archer, the best-selling novelist, breasts, and many saints have two or more would be dispersed. The organization esti- said he had no idea what would happen after bodies and many heads. mated net proceeds at $200,000 to $300,000. death, but hoped he would find himself atop Monsignor Peter Canisio van Lierde, one The Nashville Banner reported that Olive the pavilion at Lord's cricket ground in of the Vatican's most senior officials, says, awaited the rapture on a 68 foot luxury London. (AP) "The veneration of authentic relics guides houseboat on nearby Percy Priest Lake. man from the visible to the invisible. It gives "Yes, Ilive comfortably, "he said. "The Lord something to touch, something to love, even has helped me to live comfortably." (AP) Faithful Flock to Texas to kiss." (Chicago Tribune) Popoff Is Still At It Lubbock is an isolated little city about half- Born-Again Publisher Plays It Safe way to nowhere on the windswept plains of "Seven is God's number of perfection," Peter the Texas Panhandle. Among the town's Nashville—A book publisher bought land Popoff told the faithful at several stops on claims to fame? It is the site of a rash of for a new headquarters in April while a recent tour, "I need a double portion so 1950s UFO spottings that came to be known planning to publish a booklet predicting that I am asking for $77 and God will bless you." as the "Lubbock lights." Last week there the beginning of the end of the world would The Pentecostal preacher continues to were renewed reports of extraterrestrial occur in September. promise miracles to victims of maladies from sightings in Lubbock—but this time not of Norville Olive, 47, executive director of hernias to high blood pressure, though he spaceships. This time, many of the faithful the World Bible Society, spent $114,000 for acknowledges that his followers might have in an estimated crowd of 12,000 swore that the land as he arranged to publish "88 to wait "a week, a month, or even longer" they had seen an apparition of the Virgin Reasons Why the Rapture Will Happen in for "God to command the life to come back Mary. 1988." into those limbs, muscles, and nerves." The local church has been the focus of Popoffs pop- miracle watchers since three parishioners ular TV evange- publicly claimed last spring that they were lism program receiving messages from God. "Continue was taken off the your prayers, "is a typical example. (People) air in many areas when the Com- Stripping for God mittee for the Scientific Exam- MINEOLA—Stripper Kelli Everts is filing ination of Reli- a $40 million damage suit against television gion (CSER) talk show host Morton Downey, Jr., for proved that he allegedly humiliating and degrading her and his wife were when she appeared on his television show. using a hidden She said her motive in appearing on the transmitter to show was to try to rid the public of the make it appear stereotype that strippers "are fallen women." that he was read- Everts, a 36-year-old mother and grand- ing minds with mother, said, "I am an ordained minister, God's assistance and I am very well known for stripping for QuE5Tak 1NA5 , If WE AWKill f KILL SOMEBOVl , DO ht STILL *I HUMAN LN 7 [see FI, Spring God." (UPI)

66 FREE INQUIRY Council for Democratic and Secular Humanism (CODESH) The Council for Democratic and Secular Humanism (C0DESH) is a not-for-profit, tax-exempt educational organization dedicated to fostering the growth of the traditions of democracy, secular humanism, and the principles of free inquiry in contemporary society. In addition to publishing FREE INQUIRY magazine and the Secular Humanist Bulletin, C0DESH sponsors the Academy of Humanism and the Committee for the Scientific Examination of Religion. The Academy of Humanism The Academy of Humanism was established to recognize distinguished humanists and disseminate humanistic ideals and beliefs. The members of the Academy, listed below, are nontheists who are (1) devoted to free inquiry in all fields of human endeavor, (2) committed to a scientific outlook and the use of the scientific method in acquiring knowledge, and (3) upholders of humanist ethical values and principles. The Academy's goals include furthering respect for human rights and freedom and the dignity of the individual, tolerance of various viewpoints and willingness to compromise, commitment to social justice, a universalistic perspective that transcends national, ethnic, religious, sexual, and racial barriers, and belief in a free and open pluralistic and democratic society. Humanist Laureates: Steve Allen, author, humorist; Isaac Asimov, author; Sir Alfred J. Ayer, 0xford; Kurt Baier, professor of philosophy, University of Pittsburgh; Sir Isaiah Berlin, professor of philosophy, Oxford University; Sir Hermann Bondi, professor of mathematics, Churchill College, London; Bonnie Bullough, dean of nursing, SUNY at Buffalo; Mario Bunge, professor of philosophy of science, McGill Univ.; Bernard Crick, professor of politics, Univ. of London; Francis Crick, Nobel Laureate in Physiology, Salk Inst.; José Delgado, chairperson of the Dept. of Neuropsychiatry, Univ. of Madrid; Milovan Djilas, author, former vice-president of Yugoslavia; Jean Dommanget, director, Royal Observatory of Belgium; Paul Edwards, professor of philosophy, Brooklyn College; Sir Raymond Firth, professor emeritus of anthropology, Univ. of London; Joseph Fletcher, theologian, professor emeritus of medical ethics, Univ. of Virginia Medical School; Betty Friedan, author and founder of the National Organization for Women (NOW); Yves Galifret, professor of physiology at the Sorbonne and director of l'Union Rationaliste; John Galtung, professor of sociology, Univ. of Oslo; Stephen Jay Gould, Museum of Comparative Zoology, Harvard; Adolf Grünbaum, professor of philosophy, Univ. of Pittsburgh; Murray Gell-Mann, professor of physics, California Institute of Technology; Herbert Hauptman, Nobel Laureate and professor of biophysical science, SUNY at Buffalo; Donald Johanson, Inst. of Human Origins; Franco Lombardi, professor of philosophy, Univ. of Rome; Jolé Lombardi, organizer of the New Univ. for the Third Age; André Lwoff, Nobel Laureate in Medicine and professor of science, Institut Pasteur; Paul MacCready, Kremer Prize winner for aeronautical achievements; Mahailo Markovié, professor of philosophy, Univ. of Belgrade; John Passmore, professor of philosophy, Australian National Univ.; Jean-Claude Pecker, professor of astrophysics, Collège de France, Académie des Sciences; Wardell Baxter Pomeroy, psychotherapist and author; Sir Karl Popper, professor emeritus of logic and scientific method, Univ. of London; W. V. Quine, professor of philosophy, Harvard; Max Rood, professor of law and former Minister of Justice in Holland; Richard Rorty, professor of philosophy, University of Virginia; Carl Sagan, astronomer, Cornell; Andrei Sakharov, physicist, Nobel Peace Prize winner; Svetozar Stojanovic, professor of philosophy, Univ. of Belgrade; Thomas Szasz, professor of psychiatry, SUNY Medical School; V. M. Tarkunde, chairman, Indian Radical Humanist Association; Richard Taylor, professor of philosophy, Union College; Alberto Hidalgo Tuñón, president of the Sociedad Asturiana de Filosofía, Oviedo, Spain; G. A. Wells, professor of German, Univ. of London; Edward O. Wilson, professor of sociobiology, Harvard. Deceased: George O. Abell, Brand Blanshard, Lawrence Kohlberg, Ernest Nagel, George Olincy, Chaim Perelman, Lady Barbara Wooton. Secretariat: Vern Bullough, dean of natural and social sciences, SUNY College at Buffalo; Antony Flew, Professor Emeritus of Philosophy, Reading Univ.; Sidney Hook, professor emeritus of philosophy, New York Univ.; Paul Kurtz, professor of philosophy, SUNY at Buffalo, editor of FREE INQUIRY; Gerald Larue, professor emeritus of archaeology and biblical studies, Univ. of Southern California at Los Angeles. Executive Director: Steven L. Mitchell. Committee for the Scientific Examination of Religion (CSER) The Committee for the Scientific Examination of Religion was developed to examine the claims of Eastern and Western religions and of well- established and newer sects and denominations in the light of scientific inquiry. The Committee is interdisciplinary, including specialists in biblical scholarship, archaeology, linguistics, anthropology, the social sciences, and philosophy who represent differing secular and religious traditions. Committee members are dedicated to impartial scholarship and the use of objective methods of inquiry. Gerald Larue (President), USC at Los Angeles; Robert S. Alley, professor of humanities, Univ. of Richmond; Michael Arnheim, professor of ancient history, Univ. of Witwatersrand (South Africa); Joseph Barnhart, professor of philosophy, North Texas State Univ.; Vern Bullough, SUNY College at Buffalo; Joseph Fletcher, Univ. of Virginia Medical School; Antony Flew, Reading Univ. (England); Theodor Gaster, Professor Emeritus of Religion, Columbia University and professor of religion, University of Florida; Van Harvey, professor of religion, Stanford; Sidney Hook, New York Univ.; Robert Joly, professor philosophy, Université de Mons (Belgium); Paul Kurtz, SUNY at Buffalo; Ron Lindsay, attorney, Washington, D.C.; William V. Mayer, director, Biological Sciences Curriculum Study, Univ. of Colorado; Delos McKown, professor of philosophy, Auburn Univ.; John F. Priest, professor of religion, Florida State University; James Robinson, director of the Institute for Christianity and Antiquity, Claremont College; George Smith, president, Signature Books; Morton Smith, Professor Emeritus of History, Colombia University; A. T. Steegman, professor of anthropology, SUNY at Buffalo; G. A. Wells, Univ. of London. Biblical Criticism Research Project (CSER Subcommittee) R. Joseph Hoffmann (Chairman), professor of philosophy and religion, Hartwick College; David Noel Freedman, professor of Old Testament, Univ. of Michigan; Randel Helms, professor of English, Arizona State Univ.; Robert Joly, professor of philosophy, Centre Interdisciplinaire d'Etudes Philosophiques de l'Université de Mons (Belgium); Carol Meyers, professor of religion, Duke Univ.; James Robinson, director, Inst. for Antiquity and Christianity, Claremont College; John F. Priest, professor and chairman, Dept. of Religion, Florida State Univ.; Morton Smith, professor of history, Columbia. Faith-Healing Investigation Project (CSER Subcommittee) David Alexander, special investigator; Robert S. Alley, Univ. of Richmond; Luis W. Alvarez, Professor Emeritus of Physics, Univ. of California; Stephen Barrett, M.D., consumer health advocate; Bonnie Bullough, SUNY at Buffalo; Shawn Carlson, Lawrence Berkeley Labs; Joseph Fletcher, Univ. of Virginia Medical School; William Jarvis, chairman, Dept. of Public Health Science, Loma Linda Univ., California; Richard H. Lange, M.D., chief of nuclear medicine, Ellis Hospital, Schenectady, N.Y.; Gary Posner, M.D., St. Petersburg, Florida; Wallace I. Sampson, M.D., Stanford; Robert Steiner, chairman, 0ccult Committee, Society of American Magicians; Rita Swan, President, Children's Health Care Is a Legal Duty, Sioux City, Iowa. Coordinating Council: Joseph Barnhart, Paul Kurtz, Gerald Larue, and James Randi, conjurer and principal investigator of the Project. The Affirmations of Humanism: A Statement of Principles and Values

• We are committed to the application of reason and science to the understanding of the universe and to the solving of human problems. • We deplore efforts to denigrate human intelligence, to seek to explain the world in super- natural terms, and to look outside nature for salvation. • We believe that scientific discovery and technology can contribute to the betterment of human life. • We believe in an open and pluralistic society and that democracy is the best guarantee of protecting human rights from authoritarian elites and repressive majorities. • We are committed to the principle of the separation of church and state. • We cultivate the arts of negotiation and compromise as a means of resolving differences and achieving mutual understanding. • We are concerned with securing justice and fairness in society and with eliminating dis- crimination and intolerance. • We believe in supporting the disadVantaged and the handicapped so that they will be able to help themselVes. • We attempt to transcend divisive parochial loyalties based on race, religion, nationality, creed, class, or ethnicity, and strive to work together for the common good of humanity. • We want to protect and enhance the earth, to preserve it for future generations, and to avoid inflicting needless suffering on other species. • We belieVe in enjoying life here and now and in developing our creative talents to their fullest. • We believe in the cultivation of moral excellence. • We respect the right to privacy. Mature adults should be allowed to fulfill their aspirations, to express their sexual preferences, to exercise reproductive freedom, to have access to com- prehensive and informed health-care, and to die with dignity. • We believe in the common moral decencies: altruism, integrity, honesty, truthfulness, responsibility. Humanist ethics is amenable to critical, rational guidance. There are normative standards that we discover together. Moral principles are tested by their consequences. • We are deeply concerned with the moral education of our children. We want to nourish reason and compassion. • We are engaged by the arts no less than by the sciences. • We are citizens of the universe and are excited by discoveries still to be made in the cosmos. • We are skeptical of untested claims to knowledge, and we are open to novel ideas and seek new departures in our thinking. • We affirm humanism as a realistic alternative to theologies of despair and ideologies of Violence and as a source of rich personal significance and genuine satisfaction in the service to others. • We belieVe in optimism rather than pessimism, hope rather than despair, learning in the place of dogma, truth instead of ignorance, joy rather than guilt or sin, tolerance in the place of fear, love instead of hatred, compassion over selfishness, beauty instead of ugliness, and reason rather than blind faith or irrationality. • We believe in the fullest realization of the best and noblest that we are capable of as human beings.