It was revealed this week that, for the first time in its history, Harvard University, which had been founded for religious purposes and named for a minister of the Gospel, has admitted a freshman class in which atheists and agnostics outnumber professed Christians and Jews. Also this week, the House and the Senate of California passed a provision that allows for physician assisted suicide in the Golden State. As I write these words, the governor of California is deliberating whether to sign the bill into law. Though it might seem strange to suggest as much, I believe that the make-up of the Harvard freshman class and the passing of the suicide law are really related.
I suppose we shouldn’t be too surprised that non-believers have come to outnumber believers among the rising cohort of the American aristocracy. For the whole of their lives, these young people have been immersed in the corrosive acids of relativism, scientism, and materialism. Though they have benefitted from every advantage that money can afford, they have been largely denied what the human heart most longs for: contact with the transcendent, with the good, true, and beautiful in their properly unconditioned form. But as Paul Tillich, echoing the Hebrew prophets, reminded us, we are built for worship, and therefore in the absence of God, we will make some other value our ultimate concern. Wealth, power, pleasure, and honor have all played the role of false gods over the course of the human drama, but today especially, freedom itself has emerged as the ultimate good, as the object of worship. And what this looks like on the ground is that our lives come to belong utterly to us, that we become great projects of self-creation and self-determination.
As the Bible tells it, the human project went off the rails precisely at the moment when Adam arrogated to himself the prerogative of determining the meaning of his life, when he, in the agelessly beautiful poetry of the book of Genesis, ate of the fruit of the knowledge of good and evil. Read the chapters that immediately follow the account of the Fall, and you will discover the consequences of this deified freedom: jealousy, hatred, fratricide, imperialism, and the war of all against all. The rest of the Biblical narrative can be interpreted as God’s attempt to convince human beings that their lives, in point of fact, do not belong to them. He did this precisely by choosing a people whom he would form after his own mind and heart, teaching them how to think, how to behave, and above all, how to worship. This holy people Israel – a word that means, marvelously, “the one who wrestles with God” – would then, by the splendor of their way of life, attract the rest of the world. On the Christian reading, this project reached its climax in the person of Jesus Christ, a first-century Israelite from the town of Nazareth, who was also the Incarnation of the living God. The coming-together of divinity and humanity, the meeting of infinite and finite freedom, Jesus embodies what God intended for us from the beginning.
And this is precisely why Paul, one of Jesus’ first missionaries, announced him as Kyrios (Lord) to all the nations, and why he characterized himself as doulos Christou Iesou (a slave of Christ Jesus). Paul exulted in the fact that his life did not belong to him, but rather to Christ. In his letter to the Ephesians, he wrote, “there is a power already at work in you that can do infinitely more than you can ask or imagine.” He was referencing the Holy Spirit, which orders our freedom and which opens up possibilities utterly beyond our capacities. To follow the promptings of this Spirit is, for Paul and for all the Biblical authors, the source of life, joy, and true creativity.
All of which brings me back to Harvard and legalized suicide. The denial of God – or the blithe bracketing of the question of God – is not a harmless parlor game. Rather, it carries with it the gravest implications. If there is no God, then our lives do indeed belong to us, and we can do with them what we want. If there is no God, our lives have no ultimate meaning or transcendent purpose, and they become simply artifacts of our own designing. Accordingly, when they become too painful or too shallow or just too boring, we ought to have the prerogative to end them. We can argue the legalities and even the morality of assisted suicide until the cows come home, but the real issue that has to be engaged is that of God’s existence.
The incoming freshman class at Harvard is a disturbing omen indeed, for the more our society drifts into atheism, the more human life is under threat. The less we are willing even to wrestle with God, the more de-humanized we become.
COMING UP: Care for Her Act: A common-sense approach to caring for women and their babies
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The pro-life community is often accused of only being pro-birth; however, a congressman from Nebraska is seeking to not only bring more visibility to the countless organizations which provide care for women experiencing crisis pregnancies through birth and beyond, but to also imitate that care at the federal level and enshrine it into law.
Rep. Jeff Fortenberry (R), who serves the first congressional district in Nebraska, is expected to introduce the Care for Her Act to Congress soon, a bill that’s been in the works since last year. The overall goal of the bill is to “[commit] to care for that journey of life through a complementary set of services whereby the government makes a decided choice on behalf of the life of the unborn child and meeting the needs of the expectant mother,” Rep. Fortenberry told the Denver Catholic.
The Care For Act seeks to accomplish this through four basic provisions: A $3,600 tax credit for unborn children which would apply retroactively after the child is born, in addition to the existing tax credit for children; a comprehensive assessment and cataloguing of the programs and resources that are available to expectant mothers; providing federal grants to advance maternal housing, job training mentorships and other educational opportunities for expectant mothers; and lastly, offering financial incentives to communities that improve maternal and child health outcomes.
The Biden Administration recently indicated that they’ll be removing the Hyde Amendment in next year’s budget, which has historically been in place to prohibit pubic funds from going to abortions. The Care for Her Act would circumvent this to some degree, and it would also test whether Rep. Fortenberry’s dissenting colleagues who have in the past expressed that women should be cared for throughout their pregnancies and beyond are willing to stand by their words.
While the conversation around pregnancy and women’s health often centers around abortion, Rep. Fortenberry intentionally crafted the Care for Her Act to not be against abortion, per se, but rather for women and their babies.
“Abortion has caused such a deep wound in the soul of America,” Rep. Fortenberry said. “However, the flip side of this is not only what we are against, because it is so harmful, but what are we for? So many wonderful people throughout this country carry the burden of trying to be with women in that vulnerable moment where there is an unexpected pregnancy and show them the gift of what is possible for that child and for that woman. Let’s do that with government policy as well.”
Even The Washington Post has taken notice of the Care for Her Act. Earlier this year, Rep. Fortenberry introduced the idea to his constituents, and as to be expected, he received mixed feedback. Those who are pro-life were supportive of the idea, while those who support abortions were more apprehensive. Still others shared consternation about what the government ought to or ought not to do, expressing concern about what the Care for Her Act seeks to do.
“My response is, if we’re going to spend money, what is the most important thing? And in my mind, this is it,” Rep. Fortenberry said.
However, he was very encouraged by one response in particular, which for him really illustrates why this bill is so important and needed.
“One woman wrote me and said, ‘Jeff, I had an abortion when I was young. But if I had this complement of services and commitment of community around me, I would have made another decision,'” Rep. Fortenberry recalled. “And I said ‘yes.’ That’s why we are doing this. For her.”
So far, Rep. Fortenberry has been able to usher support from a number of women representatives on his side of the aisle. He is hopeful, though, that support could come from all sides of the political spectrum.
“Is it possible this could be bipartisan? I would certainly hope so, because it should transcend a political divide,” he explained. “We, of course, stand against abortion because it is so detrimental to women and obviously the unborn child. At the same time though, I think that others could join us who maybe don’t have the fullness of our perspective, who want to see the government actually make a choice on behalf of protecting that unborn life.”
Amidst the politically polarizing discussions about pregnancy and unborn life, the Care for Her act is a common-sense approach to caring for women and their babies. It offers women facing an unexpected pregnancy the chance to experience hope in a seemingly hopeless situation and make a life-giving decision for both herself and her child.
“I’m excited by this,” Rep. Fortenberry said. “I think it opens a whole new set of imaginative possibilities for America, a transformative ideal that again makes this moment of vulnerability when there is an unexpected pregnancy, our chance, our commitment as a community of care.”