Book Review: The Broken Path

The Broken Path (2011) by Judie Brown catalogs recent behavior among American Catholic bishops. The title refers to the many instances when bishops have "strayed from the path," so to speak, and acted scandalously or contrary to the teachings of the Church. I give the book 7 out of 10 stars.

This book is not an easy one for faithful Catholics to digest. Reading it made me uncomfortable at times. One is forced to confront the idea that bishops do not always act in defense of life, moral doctrine, or other teachings of the Church. I think recognizing the value of this book demands a certain level of maturity, to be able to admit one's own failings and the failings that take place at high levels in his Church. It also takes a certain degree of catechesis to understand that such failings do not mar the unblemished doctrines of faith and morals within the Church. Sometimes the ignorant or anti-Catholics advance the idea that a failure in individual Church leaders' behaviors is a good apologetic against the Catholic idea of infallibility, but such is not the case. Even the very idea of the United States Conference of Catholic Bishops is not an "infallible" body. Brown quotes Pope Benedict XVI stating: "episcopal conferences have no theological basis; they do not belong to the structure of the Church as willed by Christ..." (p 64)

Brown details several programs supported by the USCCB, for instance, Catholic Charities or the Catholic Health Association, which often advance anti-Church causes like the Obama Administration's health care plan and all it entails, including funding for abortion, contraception, and sterilization. Other groups mentioned throughout this book have influences within the Church that are opposed to Church teaching. Many of these arrangements have gone without much historical protest from bishops. Groups include Planned Parenthood, the largest U.S. abortion provider; the USCCB's "Safe Environment" office which has been met with opposition for reducing parental influence in their children's sexual understanding; and the Catholic Campaign for Human Development, a group headed by supporters of abortion, same-sex "marriage," and contraception in schools; to name a few. Brown devotes a number of pages to these and other organization bringing scandal and dissent to the Church.

When some bishops work in tandem with or act passively in the face of such organizations, Catholics are sent a confusing or contradictory message. A good summary of such problems is in Brown's words is: "lack of consistency sends a mixed message to Catholics." (p 156)

One example she gives of the USCCB's confusing action occurred in 2004. Catholic Answers produced a voters guide identifying five "non-negotiables." Brown writes:

The lawyers for the bishops rejected the voting guide, claiming that it was confusing to people and that only its officially approved material should be used. This is strange, indeed, since the Catholic Answers publication agrees 100 percent with Catholic teaching that identifies five 'non-negotiable' subjects by which a politician is to be evaluated: abortion, euthanasia, human embryonic stem cell research, human cloning, and homosexual marriage. (p 100)

If one researches the background of this matter, it seems the USCCB's lawyers discouraged use of the guide because it could appear to favor a political candidate and thus jeopardize non-profit status. However, it seems there is a difference in actively discouraging something's use versus not legally claiming ownership of it. At the least, the USCCB lawyers' actions and subsequent refusal to clarify causes confusion and scandal in the Church.

One of the problems Brown cites is a culture of "Americanism." By this term, Brown refers to a sentiment prevalent in the United States that "any group, or individual, could 'correct the pope' with impunity..." (p 19) It is "an amalgamation of pluralism, modernism, atheism, Gnosticism, and Arianism." (p 32) The Arian heresy was a 4th century doctrinal scandal in the Church in which the priest Arius sought to correct doctrine taught by the Magisterium. Such attitudes depart from the chain of Apostolic succession through which Christ promised truth would be taught by the Holy Spirit. Individuals and even individual bishops who thus depart from the consistent teaching of the Church cause error, scandal, and confusion.

Brown details a variety of quotations and actions/inactions by individual American bishops in recent years, bringing what is a significant problem in the American Church to the attention of the faithful. For example, she describes the of silence from some bishops who remain idle on the sidelines while openly pro-choice politicians continue to receive Holy Communion while supporting the so-called "right" to terminate an infant in the womb. In chapter 8 of the book, Brown reviews Canon 915 on providing the Eucharist and scandals within the Church violating that Canon.

Another specific example includes a letter written by Bobby Schindler to his bishop, Robert Lynch, in 2007. Schindler was critical of the bishop's lack of voice when his sister Terri Schiavo was publicly starved to death in Florida in 2005 in an act of euthanasia. (p 157ff)

Brown's book is fraught with footnotes linking to various articles and publications. It would be daunting to cross-reference them all, and the ones I perused were sound references. There was one long story she relayed, of which I was familiar, that I found wanting for detail. (p 124ff) In 2010, Phoenix archbishop Thomas Olmsted renounced St. Joseph Hospital's Catholic status and notified an involved nun that she had incurred excommunication. A woman received an abortion at the hospital. Brown did point out that Church teaching forbids surgical abortion, but the story did involve complexities that I thought warranted further explanation. The hospital justified the abortion in the following words:

Tests revealed that [the mother] now had life-threatening pulmonary hypertension. The chart notes that she had been informed that her risk of mortality was close to 100 percent if she continued the pregnancy. The medical team contacted the Ethics Consult team for review. The consultation team talked to several physicians and nurses as well as reviewed the patient’s record. The patient and her family, her doctors and the Ethics Consult team agreed that the pregnancy could be terminated, and that it was appropriate since the goal was not to end the pregnancy but save the mother’s life. (quoted in National Catholic Reporter, Dec. 22, 2010)

Brown's focus in this story was to demonstrate the scandal of nuns involved with the hospital complicit in the abortion against the bishop's position. However, I would liked to have seen Brown provide more information on why the bishop's position was what it was. Bishop Omsted wrote of his decision:

[E]arlier this year, it was brought to my attention that an abortion had taken place at St. Joseph’s Hospital in Phoenix. When I met with officials of the hospital to learn more of the details of what had occurred, it became clear that, in the decision to abort, the equal dignity of mother and her baby were not both upheld; but that the baby was directly killed, which is a clear violation of ERD #45. It also was clear that the exceptional cases, mentioned in ERD #47, were not met, that is, that there was not a cancerous uterus or other grave malady that might justify an indirect and unintended termination of the life of the baby to treat the grave illness. In this case, the baby was healthy and there were no problems with the pregnancy; rather, the mother had a disease that needed to be treated. But instead of treating the disease, St. Joseph’s medical staff and ethics committee decided that the healthy, 11-week-old baby should be directly killed. This is contrary to the teaching of the Church (Cf. Evangelium Vitae, #62).

In other words, the goal of the procedure was to kill the baby. It was an abortion. The baby was a healthy human being. The baby was not given due consideration as a person. They were not treating the mother's cancer that resulted in the death of the baby. This perspective, though a difficult one, is why the bishop stood his ground.

Another nitpick I had in the book was with this statement: "Magisterial teaching refers to doctrinal pronouncements from the pope on matters of faith and morals." (p 5) That statement is not quite accurate and may give the impression that only the pope ever formulates dogma. From the catechism:

CCC#100 The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him.

CCC#892 Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a "definitive manner," they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful "are to adhere to it with religious assent" which, though distinct from the assent of faith, is nonetheless an extension of it.

The Pope, though he has a special role, is not on an island. There is a real unity there that includes not only the Pope but the other apostolic successors. Though that was just a small snippet of Brown's book, I know, as one who delves in the world of Catholic apologetics, someone might find themselves confused by, or an anti-Catholic might consider it opportune to utilize Brown's sentence as it is worded.

Brown has a significant amount on President Barack Obama and those who influence the Church. Obama is certainly well-known as perhaps the greatest opponent to Catholic teaching in the history of the United States executive office. The current HHS mandate is a violation of the very rights of religious persons in the U.S. I thought that section tended to carry on lengthily as Brown gave detail after detail of Obama's political appointments, health care, and other actions.

Although many of the politically-intertwined scandals in the Church involve Democrat politicians, Brown does not limit her criticism only to one party. For instance, she praises Bishop John Smith of New Jersey for writing a critical letter to a school for inviting Republican and pro-choice politician Christine Todd Whitman to speak. (p 84) The problem is not one limited to political lines. And as some good writers have pointed out, the Church is neither Republican or Democrat. The Church advances the truth of Christ.

Along with the likes of Bishop Smith, Brown is sure to include a number of uplifting stories throughout the book of brave bishops who have stood up to politicians or other Church dissenters, upholding the teaching of the Church despite the criticism they knew they would receive. So even though the main purpose of the book is to show what is the problem, Brown includes a balance of positive stories for the faithful, offering hope that our bishops often do what they are, as shepherds, called to do.

And even after the writing of this book, perhaps there are more signs of faithful shepherds in the U.S. At one point, Brown writes: "What is it about birth control that scares bishops into silence." And yet in February 2012, after the publication of The Broken Path, 100% of all 181 diocesan U.S. Catholic bishops publicly condemned the HHS mandate, which demanded even religious bodies fund birth control. Perhaps voices like Brown's have helped remind the U.S. Bishops to all stand for the teaching of the Church as many of their peers have done in the past. Her last chapter is called: "Holy Priests are the Cure" which includes sections on several heroic bishops.

Church & Science: Fr. Faura, Fr. Algue, & cyclones

Earlier this year, I heard a radio interview involving skeptics who took as gospel the idea that religion is simply an impediment to "progress" (a term not clearly defined by said skeptics). Following is another review of Catholic contributions to science.

One of the greatest scientists in the study of tropical cyclones was Father Jose P. Algue, a Jesuit priest (1856-1930). The Philippine Encyclopedia states:

A momentous meeting with the great Jesuit scientist Fr. Federico Faura [1840-1897] in 1889 changed the young Algue's life. He accompanied Father Faura to Italy and France to acquire scientific equipment for the famed Manila Observatory. It seemed that Father Algue was destined for a life of science in the tropics. To this end, his superiors sent him in 1891 to Georgetown university in Washington DC, for advanced studies in meteorology, seismology, and astronomy.

The priest is perhaps best known for his studies on tropical cyclones. Some of his works on the science of cyclones are available online. One of his books, The Cyclones of the Far East, offers detailed hour by hour accounts of various tropical cyclones, the cloud and barometer patterns that precede and accompany them, and includes methods for sailors to identify weather threats. For instance, he wrote:

In a general way, we may say that when the monsoon increases considerably above the sixth parallel of north latitude, or when the winds from east to north tend to freshen, without any increase of pressure, but with a steady or falling barometer, we may be certain that some atmospheric perturbation is passing or will pass by very low parallels. When this happens the currents in the Surigao Strait are very strong, and navigation is very dangerous for small boats close to the eastern coasts of Mindanao and even more so in the Jolo Sea, and the south of the China Sea. (Algue, The Cyclones of the Far East, p. 240)

After perusing Fr. Algue's book, I chose this excerpt because it contributes to dispelling the myth that the Church and science are conflicting enterprises. Fr. Algue's contribution to sea-faring safety incorporated the importance of empirical observation, the hallmark of scientific study.

The historical author Augstin Udías Vallina wrote in his book Searching the Heavens and the Earth: The History of Jesuit Observatories of how Fr. Algue's work was taken and utilized in the world of science, perhaps even by way of plagiarism:

Algué identified the zones of origin and average trajectories of typhoons. He discovered two basic types: trajectories of parabolic shape that moved around the annual center of high pressure in the North Pacific in a clockwise direction, and a second type of storm moving in a linear path westward from the Philippines to decay over southern China. In 1900 Paul Bergholz, director of Bremen Observatory, Germany, published under his own name what was really a German translation of Algué's book. This was recognized in 1903 in the journal Nature by R.H. Scott who made the revision of the English version of Bergholz' book. Bergholz was not satisfied with his appropriation of Algué's book, but in England also constructed an instrument under his name which was an exact copy of Algué's barocyclonometer. Bergholz's book and instruments were extensively used in German ships. (Vallina, Searching the Heavens, p. 152)

The history of the barocyclometer has a trail involving other priests. As accounted in the Manila Bulletin:

In 1869, the Spanish government put [Father] Faura in charge of the observatory in response to the need for advance warnings against typhoons. The Jesuit missionaries, who operated the observatory, later acquired the Universal Meteorograph, a device used for weather forecasting. The device was an innovation of Fr. Angelo Seechi [1818-1878] who headed the Vatican Observatory in Rome during that time. On July 7, 1879, Father Faura warned of a typhoon crossing northern Luzon. In November of the same year, he predicted a strong typhoon crossing over Manila. The accuracy of his warnings boosted the reputation of the observatory. ... With the success of the Manila Observatory, the Spanish government designated it as an official institution. Secondary stations were set up throughout Luzon. Faura designed the aneroid barometer and the most accurate weather gauge in the country.

According to a 1910 entry in the Catholic Encyclopedia, many lives were saved as a result of Fr. Faura's November 1879 warning:

At other ports, to which warning of the approaching storm could not be sent for lack of telegraphic communication, the destruction was enormous. Forty-two vessels were wrecked in Southern Luzon alone, and may lives were lost. (Finegan, P. (1910). Manila Observatory. In The Catholic Encyclopedia.)

Fr. Faura also founded the Manila Observatory, for which Fr. Algue would later serve as director. In his work, Fr. Faura invented what is now known as the 1886 "'Faura barometer'" [which] was offered to the public, and it passed immediately into general use among the navigators of the Philippine waters and the China Sea." The Catholic Encyclopedia article concludes:

[Fr. Algue] gave the public his 'barocyclonometer', an improvement on Father Faura's invention, by which storms may be foretold, not only in the Philippines, but throughout the entire Orient.

So that's just a light biography of these two Catholic priests, along with the above mentioned Fr. Seechi, who contributed immensely to the world of science.

Sally Quinn's unreasonable attack on Church hierarchy

On April 24, 2012, Washington Post Reporter Sally Quinn wrote a piece against the Catholic Church titled: A Catholic ‘war on women’.

Although her blog article provides no link to the document in question, the Congregation of the Doctrine of the Faith recently released a document titled Doctrinal Assessment of the Leadership Conference of Women Religious (LCWR).

It's worth noting right from the title, that the matter is one of doctrinal consistency among those who lead in the name of the Church. At no point does Quinn's article address the doctrinal position of the women religious in question.

At the onset, the CDF document reads: 

The Holy See acknowledges with gratitude the great contribution of women Religious to the Church in the United States as seen particularly in the many schools, hospitals, and institutions of support for the poor which have been founded and staffed by Religious over the years. Pope John Paul II expressed this gratitude well in his meeting with Religious from the United States in San Francisco on September 17, 1987...

And it goes on to quote the Pope and recount the great value of women religious in the history of the Church.

With regard to doctrinal problems, the document cites a vocal sister who encouraged the faithful into "'moving beyond the Church' or even beyond Jesus."

Ironically, the beginning of Quinn's blog offers what she thinks Jesus Christ would think about a doctrinal assessment of religious women: "Jesus would be rolling over in his grave..." She offers no defense or analysis of the notion that a religious sister may have encouraged the faithful to go "beyond Jesus." If that's true, then Jesus obviously wouldn't be rolling over in His would-be grave because of the Bishops' assessment, but because of dissenting religious sisters.

Quinn went on to cite two words from the context of the CDF document and write in her blog post: "Vatican bishops issued a report condemning nuns...for 'radical feminism'." But this statement fails to describe the matter at hand. The CDF's larger context on the issue of "radical feminism" is entirely a doctrinal matter:

The Cardinal noted a prevalence of certain radical feminist themes incompatible with the Catholic faith in some of the programs and presentations sponsored by the LCWR, including theological interpretations that risk distorting faith in Jesus and his loving Father who sent his Son for the salvation of the world.  Moreover, some commentaries on “patriarchy” distort the way in which Jesus has structured sacramental life in the Church; others even undermine the revealed doctrines of the Holy Trinity, the divinity of Christ, and the inspiration of Sacred Scripture.     

Quinn neither presents this context, nor addresses its assertions, and nor, as I mentioned, does she link to the document for a reader to assess. She merely presses forward with the idea that the bishops are attacking nuns simply for being "women," to the point of "war," according to Quinn's own headline.

More than once, Quinn belittles and makes caricature of the bishops' concerns. She writes:

What were the crimes of these devout ladies? Well, they supported the White House over health care reform, lining up against the bishops. Big mistake.

Again, this statement is incomplete, not to mention Quinn's personal conjecture. The primary reason the bishops stood against the so-called "health care" reform plan was because it advanced the occasion of abortion, contraception, and sterilization. These matters have been considered intrinsic evils in the Church even before the United States existed. Furthermore, as part of the "health care" plan, the department of Health and Human Services attempted to force Catholic and other institutions and individuals morally opposed to such things to personally pay for such things. After much public outcry, the Obama Administration claimed to compromise on the mandate, but instead masked or shifted the payment of activities to other potentially religious institutions and citizens morally opposed to those activities.

In this article, Quinn demonstrates no awareness as to why the bishops have been opposed to the plan. There is no such analysis whatsoever of Catholic teaching. This undermines her entire thesis that the Church is just out to make "war on women."

In a twist of irony, Quinn defends the federal health care plan while condemning its critics as waging war on women. However, as documented in an earlier post, the HHS readily admits on its own website that contraceptives covered by the health care plan are known to increase the risk of cancer in women. You see the grotesque perversity of Quinn's position. The bishops, who are against using drugs that increase cancer in women, are the ones Quinn says are waging "war on women."

At one point, she states, "How can one follow leaders who would condemn nuns for their charity...?" Quinn's statement is at worst, a fork-tongued lie, and at best, an accidental typo on her keyboard. As I quoted earlier, the CDF document begins with praise for the charitable work from the sisters. It is a completely false assertion that the LCWR is being "condemned" for "charity." The document specifically states that is one of the reasons the sisters are to be praised. Quinn's statement does not make sense. And, like the rest of the article, avoids confronting whether the bishops are right to investigate doctrinal abuses.

At another point, she makes the very anti-male comment: "That those in charge of the Catholic Church are all celibate men already eliminates the possibility of justice." Thus, according to Quinn, if you are a male who is not sexually active, you will treat women unjustly. The self-evidently nonsensical assertion merits no in depth analysis. One could argue that it's even shameful the Washington Post willed to publish such a sentiment uncritically. At least she admits that the bishops are "in charge."

Finally, Quinn plays the "sex abuse" card against the Church's handling of sexual abuse accusations flourishing in the last ten years or so. The gist of her argument on that matter is if some bishops failed to properly police sex abuse in the Church, the nuns should be left alone even by bishops who are innocent of such things. You won't find a shortage of bishops who will admit that some of their peers, perhaps favoring public relations over sexual crime prevention, failed to act prudently. But there is also no shortage of committees and investigations into Church sexual abuse, although that might be the impression one gets after reading Quinn's article which all but says the Church excuses sex abuse by men because they are men and attacks nuns because they are women. 

It is possible Quinn is unaware that the U.S. Conference of Catholic Bishops initiated in 2002 the Mixed Commission which established such policies as the Charter for the Protection of Children and Young People, Dealing with Allegations of Sexual Abuse of Minors by Priests or Deacons, the Office of Child and Youth Protection, etc...

These and other commissions established in the U.S. and around the world seem to be preventing abuse from leaking into the Church. The most recent audit of abuse shows that accusations are down while almost half of the accusations in 2011 were made against priests who are already deceased.

But the point is, Quinn sorely misrepresents the bishops' motives when she insinuates the Church does little or nothing about sex abuse but attacks nuns for doing works of "charity." It renders her article silly and embarrassing.

It reminds me of page 1 of C.S. Lewis' book The Screwtape Letters, a famous work postulating the strategies of a master devil and his apprentice. Screwtape, the master, tells the apprentice how to get his human subject not to think of doctrines "as primarily 'true' or 'false', but as 'academic' or 'practical, 'outworn' or 'contemporary', 'conventional' or 'ruthless'. Jargon, not argument, is your best ally in keeping him from the Church." Quinn's strategy likewise uses jargon, not argument. She simply substitutes "war on women," or that the nuns are just doing works of "charity," etc. instead of ever confronting the crux of the LCWR assessment.

If the LCWR is defying and advancing anti-Church doctrines, the bishops have every right and obligation to curb such doctrinal abuse, even if some of their predecessors have acted imprudently in the past.

Related reading:

• Women who are opposed to views like Quinn's can be read at womenspeakforthemselves.com.
• Upcoming TV Show on EWTN: Coming to a TV Near You: 'The Catholic View for Women'.
• Read the Catholic Womanhood section at catholicnewsagency.com.
• Important background information about the CDF-LCWR situation by Carl E. Olson.
• Catholic League president Bill Donahue cites some other stats that debunk Quinn's premise.

On Church & science & Giovanni Maria Lancisi

A RADIO EXCHANGE ON RELIGION & SCIENCE

I listened to a recent podcast (March 2, 2012) of the radio show Coast to Coast in which host George Noory interviewed "skeptic" Guy Harrison about Guy's book on skepticism. During the interview was the following exchange between a caller and Harrison (emphasis mine):

Caller: [I] have a belief that religion is one of the main problems with the human condition, is the belief in the supernatural. We had 500 years of the dark ages that stopped science, basically. And so man is really behind 500 years of scientific knowledge. I'd just like to get his take on that.

Guy Harrison: Yeah, you know, I agree. I don't want to just pick on religion, but yeah, religion's been a source–– has been a big drag on progress. There's no denying that. And, not picking on any one specific religion––just sort of all them, if you lump 'em all together, they have been a drag on progress. ...

But it's also not just religion, I mean there's all sorts of sloppy thinking, you know, superstitious thinking, whatever you want to call it that is part and separate from religion, that has really harmed our progress. We could be, man, we could be two to three thousand years beyond where we are now. We could be beyond the solar system colonizing half the galaxy by now.

First, let me just comment on the above exchange. Neither man offered a single example of how religion "stopped science" for "500 years" or been a "big drag on progress." Science has never stopped. The caller's comment is delusional nonsense, perhaps fueled by a blind anti-religious bigotry.

Harrison went on to insist he wasn't picking on religion per se, that science, too, was sometimes wrong, but didn't accuse science of ever being a "drag on progress." He only cited "religion" and "superstition" as the evidence for the caller's self-labeled "problem." Even though science was sometimes "wrong," the exchange was clear: religion is bad for "progress," and science is good.

So, to point out the 800 lb. hairy gorilla of irony in the room, Harrison, the-skeptic's, principle to determine what is good for "progress" is itself a scientifically unverifiable principle. How does one scientifically measure if intergalatic travel is something to get excited about? How do you measure societal "progress" using the scientific method? How do you quantify in a laboratory a "problem"? What is the unit of measure for "sloppy thinking"?

In the opening of the final hour of the Coast to Coast interview, Noory asked Harrison if he thought the wonderful design of the universe was evidence for "somebody" who "put this together." Harrison denied that the universe was evidence for a creator of some kind. He said:

It's not proven. And simply because we can't explain every last detail and aspect of the universe or our own bodies is not in itself evidence of anything. It's just ignorance. ... [T]o simply say the concept of irreducible complexity––to look at a cell and say, you know, we just can't figure out how all this came together and how it happened, we just don't have the answers, therefore, it must have been a god or gods or some advanced alien species that created us. I mean that is jumping to an extraordinary conclusion that's just not warranted. You know, doesn't mean it's not true, doesn't disprove it, I totally admit that, but it's just not a valid conclusion based on ignorance. And it's anti-science. A lot of people say intelligent design is science. It's not. It's anti-science. It's giving up. It's saying it's too complex, we don't know the answer, therefore: magic. That's wrong. It's not a good way to think.

Notice two things in the above quote. He defends his own position, which clearly upholds "science" as the method by which truth must be derived. And yet in his opening, he defends the very science which he admits is insufficient to explain the reality in question. By his own account, he takes a position of faith. I could even agree with him that intelligent design is not by definition a scientific method. But so what. Science is not the only method capable of deriving a truth. Science can't measure "hope," "happiness," "love," "holiness," "progress," "sloppiness," etc... Science can't even measure that science is the only method to determine truth. Yet even skeptics, such as Harrison, cite these terms, these ideas, as realities.

A while back, I came across this quote from a scientist in response to the 2011 Stephen Hawking incident about a universe coming from "nothing."

Cosmologists sometimes claim that the universe can arise ‘from nothing’. But they should watch their language, especially when addressing philosophers. We’ve realised ever since Einstein that empty space can have a structure such that it can be warped and distorted. Even if shrunk down to a ‘point’, it is latent with particles and forces – still a far richer construct than the philosopher’s ‘nothing’. Theorists may, some day, be able to write down fundamental equations governing physical reality. But physics can never explain what ‘breathes fire’ into the equations, and actualised them into a real cosmos. The fundamental question of ‘Why is there something rather than nothing?’ remains the province of philosophers. (Martin Rees (astrophysicist & cosmologist), Just Six Numbers)

All that being said, the Church has historically been an ally of science since ancient times, despite what the current stereotype says. The two arenas, Church and science, are not opposed. Certain modern philosophy assumes as much, but such is not the case––at least if we try to scientifically demonstrate that Church is a "drag."

Why did neither the caller, nor Harrison, argue that science, which has been "sloppy" and "wrong" time and time again throughout history, has been a "drag on progress"? The world is flat, then it's round. Smoking is good for you, now it's bad. Chocolate went from good to bad to good, depending on the study. The divide among scientists on antiseptics in the early days. Salt, coffee, the height of this or that dinosaur, what the "face on Mars" really looks like, etc...––all these and more could be viewed as scientific "errors" or contradictions I've read over the years. Should science itself then be considered an impediment to "progress"?

In the same way, prominent members of the Church have been instrumental in the development of scientific fields throughout the centuries. Today's culture tends to turn a blind eye to this reality, perhaps due to poor historical teaching, or perhaps due to the false notion that Church and science must be opposed.

Dr. Stephen Barr's book Modern Physics and Ancient Faith describes numerous priests, religious, and other members of the Church and their scientific contributions over the centuries. He writes:

Long before Galileo, and continuing to the present day, one can find examples in every century, not merely of church patronage of science, but of important scientific figures who were themselves monks, priests, and even bishops. (p. 8-9)

Barr goes on to cite a few notable examples (see p. 9-10).

GIOVANNI MARIA LANCISI

I want to take a moment to profile one such Catholic scientist I recently researched. Giovanni Maria Lancisi was born in Rome in 1654.

Britannica.com says he was a "clinician and anatomist who is considered the first modern hygienist." One of his most famous works was called On Sudden Death, a project done "at the request of [Pope] Clement XI to explain an increase in the number of sudden deaths in Rome." The encyclopedia entry ends by saying the above treatise along with one called On the Motion of the Heart and on Aneurysms "markedly contributed to knowledge of cardiac pathology."

Citing the Dictionary of Medical Eponyms, the Wikipedia entry on Lancisi reads: "He was given the lost anatomical plates of Bartolomeo Eustachius by Pope Clement XI. ... Lancisi edited and published them in 1714 as the Tabulae anatomicae."

A pubmed.gov biography of Lancisi says: "Arguably, Lancisi's most notable medical contribution was the anatomical description of the medial longitudinal striae of the corpus callosum, in addition to other documents he wrote in the field of neurology."

Here's an excerpt from a 2010 issue of the Italian Journal of Public Health:

In 1714 Giovanni Maria Lancisi, doctor to Popes Clement XI and Innocent XI, Head of the Santo Spirito and Teacher of Anatomy, donated his library to the hospital and ordered that the library materials be catagorised as follows: grammar, rhetoric and poetry, history and politics; philosophy and mathematics, experimental physics, natural history, veterinary medicine, pharmacopoeia and chemistry, anatomy and surgery, Greek and Arabic medicine, medicine of the Ancient Latin, Latin modern medicine, miscellaneous, councils and church history, Bibles, as well as economic and civil law.

A 1911 article reprinted at OldandSold.com reads in part:

At his death Lancisi left his fortune and his library to Santo Spirito Hospital, on condition that a new portion of the hospital should be erected for women. There is no doubt that he belongs among the most distinguished of contributors to medical science, and Hirsch declares that anatomy, practical medicine, and hygiene are indebted to him for notable achievements. His books are still classics. The one on Sudden Death worked a revolution in the medical diseases of the brain and heart. His work De Motu Cordis et Aneurysmatibus has been pronounced epoch-making, and his suggestion of percussion over the sternum in order to determine the presence of an aneurysm, made him almost an anticipator of Auenbrugger and prompted Morgagni's famous book De Sedibus et Causis Morborum, which appeared after his death.

The Mitral Valve website contains several screenshots of his printed writings and details some of his medical contributions.

So these are just a few historical notes on a great Catholic scientist in history, supported by Popes, who contributed immensely to the field of medical science. As this was prior to the so-called "Enlightenment" closer to the 1800s, perhaps it falls within the original caller's 500 year window of when science "stopped" because of religion. Either way, perhaps I will do more Catholic scientist profiles in the future.