links up with the "back to the basics" platform like one
satellite joining another in space.
The Rockefeller Commission describes the humanities it has in mind as those studies in which students may "reflect on the fundamental question: What does it mean to be human?" More specifically, these include languages, liter- ature, history, philosophy, religion and those aspects of the social sciences that use humanistic methods. Studies of this sort, the commission says, have great social and civic value. To paraphrase John Stuart Mill, if schools make their stu- dents into good and intelligent men and women, they will make themselves into good and intelligent citizens. But since, as the report says, the particular medium employed by the humanities is language, a mastery of those famous basic skills is indispensable. It is not, however, enough, since the humanities themselves are basic to indi- vidual and collective well-being. Consequently, the first of the commission's 31 recommendations is a call to local public school boards and superintendents "to establish the humanities as a priority in the ctirriculum of their districts." But in the unlikely event of this happening, it could not be described as the recovery of some element in the populist and pragmatic tradition of American educa- tion. It would be not a retum but an advance. The Close of the Synod Rome. Oct. 26. The Synod of Bishops concluded its meeting in Rome by issuing a message of "love, confidence and hope" to Christian families. The pastoral message did not try to answer all of the questions raised about marriage and the family, but it did reaffirm the teaching of Humanae Vitae that the conjugal act must be "fully human, totd, exclusive and open to new life." The synod also maintained the policy that remarried divorced Catholics cannot go to Communion unless they separate or live in complete continence. But while most of the press attention was devoted to these topics, the synod did con- sider other issues. Most importantly the synod was concerned about the pastoral application of the church's teaching on marriage and the family so that those who could not live up to it would be treated with compassion and sympathy. The confessor who denounces a penitent is not following the directions of the synod and the Pope. Another important admission of the synod was its recognition that the church lacks a positive approach to sexuality. Rather than merely talking about sexual sins, the bishops felt that the church should affirm that sex is good and is a gift from God. This position of the synod shotild free theologians and teachers to approach sex- uality positively without fear of censure. But for most of the time, Humanae Vitae hung like a cloud over the synod, obscuring its other considerations. After the umpteenth question on birth control at a press conference during the synod. Arch- bishop John R. Quinn of San Francisco said, "I personally feel a great sadness that this would be the only aspect of the synod that would be reported or emphasized." But it was not entirely the press's fault. Even some of the synodal fathers com- plained that most of the interventions in the synodal hall were more about the obli- gations of marriage than about marriage, more about marriage than the family. Even the Pope chose to select birth control and remarried Catholics as two of the topics he concentrated on in his address at the con- clusion of the synod. He left no doubt that there was to be no change in the church's discipline on these topics. While statistics show that many Catholic theologians, priests and lay persons will be disappointed with the synod's decisions on birth control and divorce, observers of the synod in operation were also disappointed with its procedures. The lay auditors were not representative of the church but were in fact firm supporters and promoters of nat- ural family planning. The majority of Cath- olic families, which practice birth control, were not rqjresented. Nor were dissenting theologians welcome at the synod. As a result no true dialogue was really possible. Any criticism of Humanae Vitae was con- sidered scandalous. The final message ig- nored the population crisis. Some bishops were afraid to say what they really thought because they feared they would be misrep- resented by the press or seen as challenging positions held by Popes Paul VI and John Patil II. Bishop after bishop stood and quoted the Pope to himself, which is a strange exercise for a body that is supposed to advise the Pope. After all, does he not know what he has said? In addition, the first part of the synod was taken up with over 160 eight-minute speeches that were very repetitive because only a few bishops' conferences (the United States, Canada and Brazil) had or- ganized their interventions so that each bishop spoke on only one topic. The last week of the session, the synod did not even have time to debate its message and reco- mendations in the synodal hall. Instead the bishops voted on each paragraph: placet, non placet or placet juxta modum (yes, no or yes with amendment). The amend- ments were then screened by the same com- mittees that drafted the original message and recommendations. Valuable time at the end of the synod was taken up with re- ports from Vatican congregations that were more homilies than informational. Was the synod then a waste of time? No. The synod provided the bishops with a valuable opportunity to exchange views, compare experiences and share their faith in the Lord. As one disappointed bishop said, "After all, we believe in the Lord, not in the synod." But these valuable aspects of the synod are difficult to report as they oc- curred for the most part informally or in the small group discussions. The bishops' responsibility now is to try to communicate that experience to a skeptical audience in their dioceses, which have probably not heard much good about the synod in the secular press. THOMAS J. REESE America/November 8,1980 281