One of our favorite scenes in David Byrne’s (sort of uneven) 1986 film True Stories is the scene where the preacher, played perfectly by John Ingle, begins spooling out an entirely secular web of conspiracy theories. Ingle’s preacher hits every note of the 1980s evangelical preacher as he sings “Puzzlin’ Evidence.” It is a shame that the album version of “Puzzlin’ Evidence” on the True Stories soundtrack is a version by Talking Heads with vocals by David Byrne. Whatever Byrne’s talents as a vocalist, he does not bring the same rollicking style to “Puzzlin’ Evidence” that Ingle did. At any rate, we could not help but think of “Puzzlin’ Evidence” as we saw some of the reactions to Fr. Romanus Cessario’s very fine piece in First Things about the Mortara case.
Princeton professor Robert George, one of the grand old men of the interfaith coalition of neoconservatives, reacted to Cessario’s piece with horror. On Twitter and Facebook he decried the very idea of baptizing a child against the will of his or her parents as “an unspeakable injustice,” condemned by no less an authority than Thomas Aquinas. Somewhat surprisingly, George does not note that the current canon law of the Church, promulgated by St. John Paul II in 1983, notes that an infant—whether the child of Catholic parents or non-Catholic parents; it does not matter—in danger of death is baptized licitly even against the will of his parents (can. 868 § 2). The same code states that a child in danger of death “is to be baptized without delay” (can. 867 § 2). This, by the way, was the law under the 1917 Code, which clearly authorized baptism even of the children of non-Christians in danger of death (1917 can. 750 § 1). By the way, did you know that pastors have long been supposed to teach their subjects the correct way to baptize, in case of emergencies (can. 861 § 2; 1917 can. 743)? Stop for a moment and think about this: the law of the Church practically directs the faithful to baptize infants in danger of death notwithstanding any objections by their parents, and it commands pastors to make sure that the faithful know how to do this. Despite this clear teaching, George calls the baptism of Edgardo Mortara “an unspeakable injustice.” Does George really mean to say that the law of the Church for the past century, if not longer, constitutes an unspeakable injustice?
Plenty of the responses to George have happily pointed this out. One might also ask George what he thinks Matthew 28:19 means, to say nothing of the canons of the seventh session of the Council of Trent (March 3, 1547). We wish to emphasize another point, however, which might be overlooked otherwise. We come to the puzzling evidence.
In George’s haste to decry the baptism of Edgardo Mortara as “an unspeakable injustice,” he echoes some of the most vicious modern critics of the Church. In his (revolting and revoltingly titled) attack on Mother Teresa, Christopher Hitchens cited Teresa’s order’s practice of baptizing the dying as evidence of her “hypocrisy.” Nothing, of course, could be further from the truth: the saint consistently baptized those persons in her care. Fr. Leo Maasburg recounts that in Communist Armenia—where baptism was by no means a risk-free proposition for anyone—a hospital under Mother Teresa’s direction made sure that children (and some adults) dying were baptized. Nevertheless, the entirely true allegation that Mother Teresa baptized the dying has become one of the favorite slurs of the secularists against the Saint. In a review of Hitchens’s book for the New York Review of Books, Murray Kempton gleefully took up the charge. Indeed, Kempton is spurred to heights of fury rarely seen even in the explosive pages of the NYRB by the idea that an Albanian nun might want to succor the dying spiritually. The charge that Teresa baptized the dying remains one of the more popular charges, even twenty-some years after Hitchens’s book: Michael Stone, writing at Patheos in 2016, found nothing but horror in the idea that Teresa might baptize the dying.
Is there really any difference between George’s language regarding the Mortara case and the savage polemics directed at Mother Teresa? Is there any difference, really, between the spirit of George’s frantic denunciation and the lacerating blows directed at the Albanian saint? George calls the baptism of Edgardo Mortara and its consequences “an abomination” and “an unspeakable injustice.” Hitchens calls the baptism of many of Teresa’s patients a “hypocrisy.” Murray Kempton calls her baptisms “tickets of admission contrived in stealth and sealed with a fraudulent stamp.” And the Patheos blogger called them examples of “her moral corruption, and her callous attitude toward the sick and dying in her care . . . .” He goes on to call this “[t]he stuff of horror movies.” Surely George does not mean to indict Mother Teresa in the same terms that her most hateful critics have used! Surely he would find some way to distinguish his outrage over Romanus Cessario’s mild, intelligent defense of Pius IX from the gleeful, spiteful attacks of Christopher Hitchens and Murray Kempton! But try to think how you can indict Pius IX and exonerate Teresa. Try to think how you can distinguish contempt for Pius IX and Cessario’s argument from contempt for St. Teresa of Calcutta.
Harder than it looks, isn’t it?
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