News, Views and Careers for All of Higher Education
Aug. 18, 2005
Professors who supported Terri Schiavo’s right to die have no place at Roman Catholic colleges, according to a conservative Catholic group.
The Cardinal Newman Society, which has a handful of employees and about 18,000 donors, recently circulated a fund-raising letter calling for the removal from Catholic institutions of professors it said participated in the “pro-death movement.” The group has regularly criticized professors and campus speakers whose orthodoxy it questions, but much of its emphasis to date has been on the abortion issue. This latest letter has some worried because it comes at a time that some theologians already fear that the new pope may not be sympathetic to American standards of academic freedom.
The focus of the letter, which was written by Eugene F. Diamond, former president of the Catholic Medical Association and former chairman of the Department of Pediatrics at Loyola University in Chicago’s Stritch School of Medicine, was on five professors who signed an amicus brief in support of Michael Schiavo. “It’s not just the Schiavo case,” said Patrick J. Reilly, president of the society. “Some of these faculty members have advocated for physician assisted suicide, which is a black and white issue for the Catholic Church.” Reilly is worried that the professors jeopardize the identity of Catholic institutions, but the professors contend they acted according to their professional principles and, for those who are Catholic, according to Catholic traditions.
“What these people would like to do is turn Catholic universities into Bob Jones University,” said Daniel Maguire, a theology professor at Marquette University and a former Jesuit priest who was named in the letter because he supported, in a Fox News interview, the removal of Schiavo’s feeding tube. “Thought would never stray from the party line.”
Reilly refers to a 2004 address by Pope John Paul II in which the pope said feeding tubes are a “natural means of preserving life,” and use should be considered “morally obligatory.”
The professors, however, said that Catholic tradition says otherwise, and that the statement of the late pope, who himself eventually refused a ventilator, should not be seen as blanket rule for all cases. James J. Walter, director of the Bioethics Institute at Loyola Marymount University who signed the brief, points to a directive, number 58 in Ethical and Religious Directives for Catholic Health Care Services, issued by the United States Conference of Catholic Bishops that says feeding tubes should be used only as long as “this is of sufficient benefit to outweigh the burdens involved to the patient.”
“For 500 years the Catholic Church has said if a patient considers treatment to be extraordinary, they can refuse it,” Walter said. He added that the brief was not about a Catholic tradition, but rather a legal one. “Jeb Bush had overstepped his bounds to overturn the 1990 Supreme Court ruling on Nancy Cruzan[‘s right to die],” he said.
Some professors are concerned that, with church officials calling for theology professors at Catholic universities to accept mandates from bishops, negative publicity from groups like Cardinal Newman could put some faculty members in jeopardy. “It won’t do much on the American scene,” Maguire said. “But it could cause some trouble for untenured faculty or church officials.”
Maguire said he refused the order to get a bishop’s mandate, because “the bishop is not an expert in my field,” he said. Maguire sent a letter telling of his refusal to the pope. “It’s like asking a hospital administrator to verify that a neurosurgeon is very good at brain surgery,” he said of the idea of mandates.
Some of the 18 professors at the 10 institutions named in the letter were annoyed that the group, which Reilly founded in 1993 after graduating from Fordham University, is attacking them rather than engaging in a discussion. “I think they’re looking for something to pin their fund raising to,” said the Rev. John Paris, a professor of bioethics at Boston College, who signed the brief. “So they went on a witch hunt for academics.”
Reilly insisted that Catholic institutions should make a better effort to conform to he said are Catholic teachings. He noted that, when the Rev. William P. Leahy, president of Boston College, allowed a gay and lesbian support organization on campus, he insisted that “it be formally committed to not contradicting Catholic teaching on homosexual activity,” Reilly said.
Monika Hellwig, outgoing president of the Association of Catholic Colleges and Universities, said that the Cardinal Newman Society is a far right group, and that the professors being criticized acted in line with Catholic tradition. “This is a question different from physician assisted suicide,” Hellwig said. “The standard Catholic teaching is that ordinary means to preserve life should be considered, but the burden on the patient or the family should not be disproportionate to the benefit.”
When Lawrence Nelson’s mother was dying of lung cancer, his family chose to forgo radiation therapy that would have prolonged her life a bit, but caused unpleasant side effects. Nelson, an associate philosophy professor at Santa Clara University who signed the brief, said there is simply “a very deep ideological divide on what it means to take care of human life.” He said his mother was comfortable and died at home, “and I don’t think that’s an affront to God.”
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Kathleen De La Pena McCook, Can you please tell us when the governor of Florida got the power to appoint the president of any Catholic university ?
Larry, at 9:04 am EDT on August 18, 2005
The article is ostensibly about the views of the Cardinal Newman Society, but by using loaded language the opening sentence characterizes those views inaccurately. No member of that society would say, as the lead proclaims, “professors who supported Terri Schiavo’s right to die have no place at Roman Catholic colleges.” Members would say “professors who failed to recognize Terri Schiavo’s right to life have no place at Roman Catholic colleges.” The difference between the two phrasings is not small.
I watched the Schiavo case carefully and never took a firm position. This is not because I do not have strong views on the God-given sanctity of human life. It was largely because I did not think I had enough facts and I feared the facts that I had were blurred by ideological reporting, either in favor of Terri’s husband’s view that Terri should die or the views of her parents, that she should be kept alive. The case was a difficult one to begin with, and as such I thought it was too frail to carry the freight of either the “right to life” crowd or the “right to die” crowd.
In reporting on the fallout from the Schiavo case, I would advise journalists to avoid leading with ideological catch phrases like “right to die” or “right to life.” These sorts of phrases create noise, not clarity. Epstein’s article did provide valuable information, but the misleading opening made me wonder whether the piece contained other inaccuracies about the Cardinal Newman Society.
ClioSmith, Associate Professor at Trinity Bible College, at 10:58 am EDT on August 18, 2005
I find Mr. Reilly’s distortion of church teaching to be either willful ignorance or a self-serving disregard for the facts. As Commonweal recently reminded us (see March 29, 2005 editorial), the most authoritative statement on this issue is the church’s 1980 “Declaration on Euthanasia” by the Congregation for the Doctrine of the Faith. It says, in keeping with church tradition, “One is never obliged to use ‘extraordinary’ means” to prolong life. Instead, the declaration says, in making choices about health and treatment, we should keep in mind that technology can prolong human life to the extent it threatens human dignity. The declaration further states, “It is also permitted, with the patient’s consent, to interrupt these means, where the results fall short of expecations.” The statement by the Catholic Health Association of the United States on the Schiavo case reiterated the firmness of this tradition. Ms. Schiavo’s 15 years in a vegetative state and the loss of all cognitive function unfortunately show that in her tragic circumstance the results of treatment and technology fell far short of expectations. Through her legal surrogate, her husband, she thus had the right to petition to refuse further treatment. In the courts, her self-appointed advocates lost the case to supplant her legal surrogate in deciding what her preferences were. Now Mr. Reilly steps in. His decision to distort church doctrine in an effort to smear Catholic professors over this matter seems but another attempt to use Ms. Schiavo’s terrible tragedy for selfish purposes. Is this Catholic spirit?
Pete, at 10:59 am EDT on August 18, 2005
What is a “vegetative state"? Does it mean that the person has crossed a biological line andbecome a vegetable? Or is it a rhetorical term to make it easier to pull the chain? It is certainly not a medical term.
Gabriel Austin, at 11:18 am EDT on August 18, 2005
Persistent Vegetative State is often used by neurologists. See Brian Jennett, The Vegetative State http://assets.cambridge.org/052144/1587/sample/0521441587ws.pdf. I think it is also known as “cortical death” but the above article describes a lot of other names.
As a legal matter, in Florida the term means:
(12) “Persistent vegetative state” means a permanent and irreversible condition of unconsciousness in which there is: (a) The absence of voluntary action or cognitive behavior of any kind.; (b) An inability to communicate or interact purposefully with the environment.
Fl. St. 765.101(12) available at http://flsenate.gov/statutes/inde...ch_String=&URL=Ch0765/SEC101.HTM
LARry, at 12:32 pm EDT on August 18, 2005
Those Catholic college presidents of us who have been the subject of attacks against us, our commencement speakers and our faculty have learned to turn a deaf ear to the rantings of the Cardinal Newman Society. They have not, and do not now speak for Catholic Higher Education and have no credibility among us.
Anne L. Deming, President Emerita at Notre Dame College, at 2:34 pm EDT on August 18, 2005
The Terry Shivo case was more about who was best able to care for the woman. She was apparently “brain dead” but her parents were happy to keep her alive and care for her. I don’t think anyone contended that she was suffering. Her husband had moved on, had two children with a girlfriend. I couldn’t understand why he couldn’t move on and simply let his wife’s parents continue to care for their daughter. Sad and puzzling.
susan cronin, at 9:08 pm EDT on August 18, 2005
Susan: The answer to your question seems to me to be that the husband felt he knew Terri’s wishes better than the parents did. If indeed Michael Schiavo felt he knew what Terri wanted, as Terri’s legal guardian he should have stood up against any intrusions to the contrary. By all accounts, he had gone to extraordinary efforts as it was to seek her rehablitation. But after years of her being in PVS, he seems to have concluded she had been through enough and there was no hope of recovery, as her doctors (and ultimately the autopsy) maintained. With all due respect to her parents, the day Terri and Michael married, they lost the right to decide such matters for her. Even so, the parents’ fight I can understand. But why Mr. Reilly feels, like certain politicians, that he should inject himself into or try to benefit from this family’s nightmare is another thing.
Pete, at 10:04 am EDT on August 19, 2005
I believe Michael Schiavo did what he did to help his wife find peace. Perhaps to help her eternal soul move along the path we have learned about from Scripture. Perhaps to end the suffering they both endured for so many years. His suffering, as for anyone who has loved another through marriage, should be obvious. Implications in the press and by self-appointed advocates for Terri Schiavo (political and otherwise) that his suffering might stem from a guilty conscious have not produced one credible bit of evidence over all these years. I choose to believe he loved his wife. I have read that years and years of tests, interventions, physical therapy and visits from loved ones failed to move Terri away from her suffering in any significant manner. Yes, suffering, and any suggestion otherwise is wrong. Physical suffering because of skin ulcerations, limb contractures, urinary tract infections, intubations, etc. This was Terri’s reality. Of course the argument remains that a PVS would leave her w/o the ability to mentally process these sensations. Perhaps she was unaware of her persistent physical agony. A conclusion reached by her medical caretakers long ago and a fact well proven through autopsy. And so, what did she have left? I believe spiritual suffering. The woman had no peace and no chance to obtain it w/o help from those that loved her. Advances in medicine and biomedical research have made it possible to sustain autonomic function when all hope for even the semblance of cognitive recovery has been lost. This was Terri’s reality. The Church, rightly so, does not offer definitive instructions for those unable to speak for themselves beyond our obligation for dignity and compassion. And so now here we are, lost in the fervor over “pro-death” and “pro-life” as if this were a binary decision. This is our reality. And may God have mercy on our souls.
John H. Schild, Associate Professor at Biomedical Engineering — IUPUI, at 2:12 pm EDT on August 20, 2005
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jeb bush always outsteps his bounds.
jeb bush also dismantled higher education in Florida so he could appoint buddies as presidents...he always outsteps his bounds.
kathleen de la pena mccook, at 8:13 am EDT on August 18, 2005