Now featured on the home page, stories from our new issue.
In “Beyond the Stalemate” (subscription), Peter Steinfels looks at where we are forty years after Roe:
That Americans and American Catholics remain divided over abortion is, in important ways, to our credit. But some divisions are more necessary, compelling, or expedient than others. Some are well considered and executed, others are not. Some are paralyzing and self-destructive, others point toward fruitful resolution. Forty years after Roe, it is incumbent on Catholics to reexamine their stance toward abortion and its legalization.
There is natural resistance to any such reexamination. This is a topic associated with too much pain—and often hidden pain—along with too much hypocrisy, illusion, and male betrayal. Many Catholics who are angry at church leaders or prolife activists for their harsh rhetoric, political absolutism, moral righteousness, or general attitudes toward women and sexuality simply refuse to think about the topic further. Prolife leaders, on the other hand, boost morale by seizing on any uptick in public opinion, any success in a state legislature, and every fresh summons from religious authorities as confirmation that their present course, no matter how inadequate or counterproductive, is unassailable. …
My own reexamination of the Catholic stance on abortion begins with two simple statements and then attempts to determine what conclusions and practical proposals might flow from them.
First statement: From the very earliest stages of its life, the unborn offspring of human beings constitutes an individual member of the human species deserving the same protections from harm and destruction owed to born humans.
Second statement: This conviction, taught by the Catholic Church and shared by many people, religious and non-religious, is nowhere near as obvious as many of us who hold it suppose.
David Rieff sees trouble in the calls for “humanitarian war” in Syria:
If the conditions on the ground in Syria today, after two years of unbridled civil war, were more akin to those in Libya at the time French president Nicolas Sarkozy persuaded his NATO partners to act, or to those in Mali at the time of the recent French military intervention than they are to the conditions in Iraq or Afghanistan, then the ardor of the liberal hawks and the neoconservatives for intervention there would not seem so reckless. After all, the interventions in Libya and Mali both seemed to recapitulate the so-called humanitarian interventions of the 1990s, where the core of the debate was never whether a U.S. or NATO intervention would be successful—this, probably rightly, was taken for granted—but only whether there was really a will in Washington, Brussels, London, or Paris to intervene in a Bosnia, Rwanda, or Kosovo. But even most of those who think the United States must act in Syria concede that not only is an effective military intervention there likely to prove far more difficult than in Iraq, let alone in Mali or Kosovo; it is also by no means sure that any political result that is now imaginable will be much of an improvement over a continuation of the Assad dictatorship.
Also, Richard Alleva reviews The Great Gatsby, and E. J. Dionne Jr. remembers Fr. Andrew Greeley, the “loving pugilist.”
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