Faith & Reason – Page 5

Infallibility helps to understand Zika

Papal interviews are dangerous business for the clear teaching of faith and morals, even for conveying matters of prudential judgment. Let’s be clear: papal interviews, books written by popes and theologians are not magisterial teaching nor are they covered by the grace of infallibility. The method of ensuring truth is communicated is sometime conveyed by saying what it is not; we say it is a negative gift in the sense because infallibility keeps the Roman Pontiff from teaching error on matters of faith and morals. Infallibility, moreover, is attached to the Office of the Roman Pontiff, not to the person of the office. Seen from the perspective of a gift, of a grace, infallibility is conceived as a protective gift, not a creative one; it does not introduce new revelation or new teaching. Hence, interviews are not binding nor can they change the teaching of the Church. The news media picked up on a statement made by Pope Francis on Thursday, February 18, 2016, on the plane as he was going back to Rome where an off-the-cuff remark with regard to the use of a condom could be used to prevent the Zika virus that is a tremendous problem for pregnant women.

The current papacy is at times a bit too casual in communicating the faith because the aftermath causes great confusion in an era that gives too much credence to the print and cyber media. Just because news outlets carry “something” the pope said doesn’t mean it is true, accurate or faithful to the teaching of the Catholic Church. But the media does carry the fact that the pope is suggesting that the use of condoms to protect from the AIDS virus or the Zika virus, it does not mean that one should follow his suggestion, or think Church teaching has changed. Nonetheless, even the Catholic media gets the doctrine of the faith wrong: we need to use our reason, friends.

When we are unclear or too causal in what we say about delicate and complex moral issues, especially on matters of sexual morality, we cause harm and possible scandal. Knee-jerk reactions from so-called traditional Catholics are unhelpful, too. We do not need unprocessed opinions of people who shout: heretic at every moment an opinion from a pope is tweeted. There is such a thing as objective Truth. As Blessed John Henry Newman said, I did not leave my mind at the door. I am sure no pope, bishop, priest, deacon, sister or lay person would deliberately lead the sheep away from Jesus who is “The Way, the truth, and the Life.”

According to Jesuit Father Federico Lombardi, the spokesman, Pope Francis spoke of “the possibility of taking recourse to contraception or condoms in cases of emergency or special situations. He is not saying that this possibility is accepted without discernment, indeed, he said clearly that it can be considered in cases of special urgency.”

A reasonable set of questions surface: who decides cases of emergency, what are cases of special urgency, for how long, with what impact, who is charged with discerning, what is required of the faithful?

In 2010 Pope Benedict XVI raised similar concerns when he made a comments on condoms in his book, The Light of the World. You may recall that His Holiness “spoke about the use of condoms in the case of risk of contagion by AIDS.” The journalists went to town and asserted points that the pope did not say or intend. As a result, the Holy See’s office on faith and morals stepped in to clarify. The Congregation for the Doctrine of Faith said, “A number of erroneous interpretations have emerged” that have “caused confusion concerning the position of the Catholic Church regarding certain questions of sexual morality. The idea that anyone could deduce from the words of Benedict XVI that it is somehow legitimate, in certain situations, to use condoms to avoid an unwanted pregnancy is completely arbitrary and is in no way justified either by his words or in his thought.” The CDF further reminded us: “An action which is objectively evil, even if a lesser evil, can never be licitly willed.”

Let me reiterate: interviews given by the hierarchy, like the one given by Pope Francis on the use of contraception, cannot change Church doctrine. The 1968 encyclical Humanae Vitae, Blessed Pope Paul VI taught that the Church’s long-standing and definitive teaching that artificial contraception (e.g., condom use) is “intrinsically wrong.”

And for the record, it is held by reasonable and well-formed theologians that Pope Paul VI never said the nuns in the Congo could use contraception to protect themselves against rape. There has been a very significant error on the part of the media and certain theologians of aligning the Pope with teaching something contrary to the faith. According to Dominican Father Brian Mullady, “Pope Paul VI never taught that nuns threatened with rape could use contraception. This was an anonymous opinion stated by some member of the Congregation of the Doctrine of the Faith which went viral at the time. It was never a formal teaching of any Pope but caused much discussion among moralists and is the only example of anyone recommending such an action.” YET, by the Pope’s silence on the issue he may have altered the practice and teaching of the Church in favor of a less than accurate and pastoral datum. UPDATE: You may want to read John Allen’s piece on this matter at CRUX.

THE answer to the Zika virus spreading: do not have sex. No EVER dies from not having sexual intercourse. This stance, I believe, is reasonable and consistent with divine revelation and the consistent teaching of the Church matters of sex, life and human flourishing. The dignity of the person, the respect for the other, the notion and reality of self-gift in sexual intercourse in marriage what Jesus taught and lived and died for. Condom use to stop the spread of the virus is not good advice; neither is it good science.

So, as Catholics, we hold to the fact there is the grace of infallibility which only covers ex cathedra pronouncements on faith and moral, not interviews.

Conscience is the window to truth

In the 10th grade Confirmation class that I teach the question of Conscience and its formation was the topic of conversation the other day. Most of the students knew nothing about conscience, why it was important to inform and to form and how it functions in making good decisions.

One of the things the ecclesial movement of Communion and Liberation has reminded me that ethics (conscience) never comes before the event of the Incarnation. Conscience is first built on the relationship one has with his or her God (Father, Son, Holy Spirit) lived within the companionship of the Church. More on this subject later.

This article published on LifeSiteNews highlights the Pope’s theologian, Dominican Father Wojciech Giertych, who is addressing the change, or not, of Catholic doctrine by local conferences of bishops, and he gets into the role of conscience. “Many people identify conscience with feelings…Feelings are secondary; conscience is a window to truth. … The conscience has to be formed to see the truth.” AND “You have to perceive the truth of the matter, by reason.” There is more in this article and so I ask that you read the article and think about the facts, not merely what you want to hear.

Religious practice of Americans fall

The practice of religion is falling according to the Pew Research Center on religion and public life. Experience tells us by looking at the Mass attendance and participation in religious education programs that many people no longer consider official religious practices essential to their life of “faith.” Sherry Weddell, as other researchers have said, has said that the fastest growing religious denomination is the USA are the “nones” –those people who check the box saying they are spiritual but not religious.

While Pew research is interesting, it does not cover the entire story of a person’s journey in faith. The caution I would propose is whether a person believes in the need of having a savior. Many people, I contend, don’t think they need to be saved. Their conception of salvation, heaven, sin, grace, sanctity is now very much a private affair, these people isolate themselves from other members of the Church. In the USA, as in other countries, the need and desire fora religious community is waning.

On one level I can see why people don’t want to be a part of a religious community: their priest/minister no longer really cares for them and their spiritual life, the priest/minister is a gossip, the priest/minister doesn’t preach well, know the ritual well, and the sacred music is poor, the priest/minister has little concern for the poor, the needy, sick, etc. The teaching of the faith is grossly watered down with no ideal to strive for and to live within (the journey of faith is flat).

In short, our pastoral ministers have become very narcissistic and self-serving. I know several priests who are in trouble in their ministry: they do not attend to their spiritual life, they do not read literature or spiritual topics, they are lazy and watch tons of TV. One can see why over the centuries many of the saints have proposed a new way of living, acting and working for the proclamation of the Good News of Jesus Christ and the administration of the sacraments. The Latin phrase comes comes to mind: the Church always needs reform. Our ecclesiastical reform movements have generated great beauty and intense of love for the Church and for humanity. We’ve had saints like Benedict, Ambrose, Augustine, Bernard, Dominic, Catherine of Siena, Francis, Angela Merici, Ignatius of Loyola, Charles Borromeo, John Paul II, Luigi Giussani and countless others who have pointed a new way.

But all the blame can’t be placed on the ministers. Our Christian Faith requires a personal engagement, a personal bringing together of faith, reason, and living concretely in the community of the family and the secular world. You have to show up, you have engage your heart, mind and body. You have to be willing to be honest, and to be with others and to allow our spiritual life to be changed by Christ Jesus.

The Pew report is here.

Pray for the Church and ALL her members.

René Noël Théophile Girard, RIP

René Noël Théophile Girard died today. Girard (1923-2015), the Andrew B. Hammond Professor of French Language, Literature and Civilization at Stanford, was arguably one of the best known French (American) intellectuals whose academic work was mainly in history, literary criticism, philosophy and anthropology. I was introduced to his work in my study of Liturgy viz. the role of sacred, an understanding of imitation, the use of language, an understanding of violence and sacrifice, the place of sacred myth, and the like. He was a formidable thinker.

Professor Girard was honored by several institutions of higher studies and various cultural groups, but I suspect an honor of deep appreciation was his election in 2005 into the French Academy. In French they say, he was an “Immortel Académie Française.”

Artur Rossman writes about René Girard here.

May God give rest and mercy to this man of learning and faith.

Georges Lemaître remembered at birthday

Today is the birthday of Father Georges Lemaître, born in 1894 in Charleroi, Belgium.

Father Lemaître studied civil engineering at the Catholic University of Louvain before serving in the Belgian army during World War I. After the war he trained to become a priest and a cosmologist. He succeeded in both endeavors. He is a great witness to work of faith and reason and faith and science.

In 1923, he was ordained a Catholic priest for the Archdiocese of Malines. He was a secular a priest and not a Jesuit as some assume. Father received his PhD in physics from the Massachusetts Institute of Technology. In 1960 Saint John XXIII bestowed the title of Monsignor on Lemaître. Also in 1960, Lemaître became the presidentof the Pontifical Academy of the Sciences.

A biographer writes: In 1927 he published his most famous paper, “A Homogeneous Universe of Constant Mass and Growing Radius Accounting for the Radial Velocity of Extragalactic Nebulae,” in which he applied Albert Einstein’s theory of general relativity to the entire universe. According to Lemaître’s analysis, the universe was in a state of constant expansion, having begun at a specific point in time. Two years later, Edwin Hubble published his observations of distant galaxies that supported the idea. Although Lemaître remained a devout Catholic, he opposed efforts to link the creation and expansion of the universe to divine action.”

“He successfully persuaded Pope Pius XII to refrain from making proclamations about cosmology. Lemaître died on 20 June 1966, two years after the discovery of cosmic microwave background radiation provided experimental evidence in favor of his bold idea.”

Monsignor died at the age of 71 on June 20, 1966 in Leuven, Belgium.

Clergy we’ve put our confidence in…

Some sectors of the Church’s leadership is trying to understand the pastoral care of people by wrestling with how to minister without being connected with lavish and flagrant lifestyles. We are still not finished with the sexual abuse perpetuated by clergy as new cases still surface; there’s been the lack of transparency with regard to finances, the abuse of pastoral and personal authority and now we dealing with bishops and other priests living “high on the hog.” Think of the real or imagine problems of the bishop of Limburg of last year, but now we have the archbishop of Atlanta coming clean about his insensitivities regarding a good use of real estate following the criticisms of the archbishop of Newark spending outrageously on his future retirement home. It remains to be seen what some newly installed bishops will do with their episcopal palaces supported by diocesan monies (Hartford, Bridgeport, Albany, Chicago, et al).

Clearly, Pope Francis’ perceived simpler living arrangements is causing a much needed review of current practices. His insistence on a simpler approach is better received by the laity than the clergy. Is this real issue? Some sneer at the Pope standing in the coffee line, meeting people at the front door, and talking with common person (read: riffraff). But the questioning of lifestyle didn’t start with Pope Francis; the desire for the clergy, high and low, to live in a simple manner, can be pointed to in recent memory to Pope John Paul II and carried on by Pope Benedict XVI, and to many, many saints.

So, it’s no surprise that Catholics in the USA, and in some other places have been questioning the clergy’s use of their pastoral authority, their use of money –the church’s and their own, and the clergy’s ability to be chaste, their use of alcohol, their good relationship with men and women (so many seem to hate women) and the their ability to be true spiritual fathers. Catholics are exhausted by having to rehearse with the higher clergy that over-the-top attitudes on just about everything concerning the Church militant is tiresome and resulting in departures from the parish. It is no exaggeration to say that the faithful have been offended by clericalism, the arrogance of the clergy who preach one thing and do another, clergy who live and act like members of royalty and who lacked the virtue chastity (i.e., not been sexually continent –this problem is in addition to the criminal behavior of sexual abuse of minors).

What we have are zombie priests. Men ordained to the order of priest but have little concern for their own soul, their intellect, the care of souls (especially the people they don’t particularly like), who can’t celebrate rites or preach very well and who prefer to watch soap operas and drink. Is the priesthood promised us by Christ? made know by the saints? taught by the Magisterium? NO. We need a new Saint John Vianney for substantive renewal.

70th anniversary of the martyrdom of Dietrich Bonhoeffer

Today, is the 70th anniversary of the martyrdom of Dietrich Bonhoeffer (Feb. 4, 1906-April 9, 1945). This Polish born Lutheran pastor was hanged for his adherence to Jesus Christ by the Nazi party.

“Silence in the face of evil is itself evil: God will not hold us guiltless. Not to speak is to speak. Not to act is to act.”

A recent biography by Charles Marsh, Strange Glory, is, by many reports, a fine introduction to this Christian witness.

Pastor Bonhoeffer’s witness urge me to be a more prophetic disciples of the Lord. May we ask for the grace to be convicted because of our very ALIVE Christianity!

Jaroslav Pelikan recalled

The question was asked: Who was Jaroslav Pelikan, and why does his work remain so important for serious Christian scholarship today?

First Things published this essay of Timothy George, “The Legacy of Jaroslav Pelikan”: http://www.firstthings.com/web-exclusives/2015/01/jesus-on-safari

Pelikan was a seminal and inviting thinker. He did his work as a ministry and not merely making his academic career and name known. Faith and reason had a great proponent in JP. Thanks to Timothy George for a fine essay!

Dr George writes: “Jaroslav Pelikan had a love for all things human and humane, and his work still enrichs every person who looks at the world with intellectual curiosity and moral imagination. But his legacy shines especially bright among those who follow Jesus Christ, belong to his church, and see the world through the eyes of the Savior’s love.”

I seem to have been a drawn to what Jaroslav Pelikan did for the Christian faith, particularly my Catholic faith. On a personal note, Dr Pelikan is buried here in New Haven at the famed Grove Street Cemetery. Periodically, I pass by his grave to pray for him. May God grant him mercy!

Richard Neuhaus gone 6 years

Today marks the 6th anniversary of death of Father Richard John Neuhaus.

Personally, I miss him: his voice “crying in the desert,” his friendship, and his intellect and priestly presence. The clear integration and articulation of faith and reason, a vibrant faith and the public order have been wounded by RJN’s death in 2009. Many feel the same.

May God be merciful.

May the Blessed Virgin Mary, mother of priests, protect him.

Commitment to Marriage –an open letter to the Pope and bishops

Commitment to Marriage
A Letter to the Third Extraordinary General Assembly of the Synod of Bishops

Holy Father, Eminences, and Excellencies,

We rejoice that the Holy Father has captured the world’s attention and so much good will for the Christian faith! Like others we are deeply moved by his expressions of love and mercy, echoing the love and mercy of Christ, especially for those who are defenseless and abandoned.

It is in this context that we welcome the decision to convene an Extraordinary Synod of Bishops to examine the challenges to marriage and the family. Like each of you, we believe the family is, with the Church itself, the greatest institutional manifestation of Christ’s love. For those who wish to love as He would have us love, marriage and the family are indispensable, both as vehicles of salvation and as bulwarks of human society.

Recent popes have made these points abundantly clear. For example, Pope Benedict XVI wrote that, “Marriage is truly an instrument of salvation, not only for married people but for the whole of society.” And, in Evangelii Gaudium, Your Holiness wrote that “the indispensable contribution of marriage to society transcends the feelings and momentary needs of the couple.”

This Synod is an opportunity to express timeless truths about marriage. Why do those truths matter? How do they represent true love, not “exclusion” or “prejudice,” or any of the other charges brought against marriage today? Men and women need desperately to hear the truth about why they should get married in the first place. And, once married, why Christ and the Church desire that they should remain faithful to each other throughout their lives on this earth. That, when marriage gets tough (as it does for most couples), the Church will be a source of support, not just for individual spouses, but for the marriage itself.

You have written so powerfully, Holy Father, of the importance of a new evangelization within the Church: “An evangelizing community gets involved by word and deed in people’s daily lives; it bridges distances, it is willing to abase itself if necessary and it embraces human life, touching the suffering flesh of Christ in others.”

May we humbly suggest that in the context of marriage and family life your words are a call to personal responsibility, not only for our own spouses and children, but for the marriages of those God has put by our side: our relatives and friends, those in our churches and in our schools.

The stakes are high. According to a 2013 Child Trends international report: “Dramatic increases in cohabitation, divorce, and nonmarital childbearing in the Americas, Europe, and Oceania over the last four decades suggest that the institution of marriage is much less relevant in these parts of the world.” In the United States the marriage rate is the lowest ever recorded, unmarried cohabitation is rapidly becoming an acceptable alternative to marriage, and more than half of births to women under 30 years of age now occur outside marriage. Among countless other negative associations, each of these trends has been linked to lower net worth and economic mobility, poverty, and welfare – for women and children, in particular.

Among existing marriages, many are fragile and strained. Between forty and fifty percent of all first marriages in the U.S. are projected to end in divorce. This rate rises sharply with each successive remarriage and research suggests the reason is not low marital quality, but weak commitment.

The consequences of divorce and cohabitation for children and adults are many and diverse – from poverty and lower educational achievement to poorer physical health; from lower marital commitment in adulthood to earlier death. And while every nation is unique, studies show that the impact of these trends spans the globe. A small sampling of such studies: China, Finland, Sweden, Uruguay, Mexico, Greece, Africa, and East Asian Pacific nations.

The costs of pornography to societies are significant. Studies of pornography’s impact on relationships suggest it is a major contributor to the destruction of marriages. Unfortunately, long-term research on pornography’s effect on marriage is virtually nonexistent.

So called “no fault divorce” laws in the U.S. and many other nations have licensed a system in which judges and lawyers facilitate the dissolution of marriages, often against the will of spouses who stand firm in their marital commitment.

Despite the bleakness of these trends, we are encouraged and made resolute by the Holy Father’s exhortation: “Challenges exist to be overcome! Let us be realists, but without losing our joy, our boldness and our hope-filled commitment.”

Perhaps the boldest new way we can evangelize married couples (and by extension their children’s future marriages) is to build small communities of married couples who support each other unconditionally in their vocations to married life. These communities would provide networks of support grounded in the bonds of faith and family, commitment to lifelong marriage, and responsibility to and for each other.

Here we offer some practical ways to create and sustain such communities:

• Commission the Pontifical Council on the Family to conduct cross-discipline, longitudinal research on the role of pornography and “no fault” divorce in the marriage crisis.

• Educate seminarians. Provide mandatory courses covering social science evidence on the benefits of marriage, threats to marriage, and the consequences of divorce and cohabitation to children and society.

• Train priests to showcase in their homilies the spiritual and social value of marriage, contemporary challenges to it, and parish help for troubled marriages. A recent study found that 72% of American Catholic women say the weekly homily is their primary source for learning about the faith.

• Create small, vibrant networks of strong married couples as mentors at the parish level, available to give spouses the tools to sustain healthy, lifelong marriages.

• Educate parishioners on the extraordinary influence they can have on the marriages of friends and family. Social science data show that the presence of divorced family and friends increases one’s own risk of divorce. Alternatively, the data suggest that family members and friends can increase commitment and satisfaction within marriages of those they love through their example and support.

• Encourage and support the reconciliation of married couples who are separated or have been divorced by civil courts.

• Request bishops worldwide to initiate regular prayers during Sunday Mass for strong, faithful marriages.

• Support efforts to preserve what is right and just in existing marriage laws, to resist any changes to those laws that would further weaken the institution, and to restore legal provisions that protect marriage as a conjugal union of one man and one woman, entered into with an openness to the gift of children, and lived faithfully and permanently as the foundation of the natural family.

• Support religious freedom in divorce courts. Many do not know that religious freedom is routinely violated by divorce judges who ignore or demean the views of a spouse who seeks to save a marriage, keep the children in a religious school, or prevent an abandoning spouse from exposing the children to an unmarried sexual partner. Begin a consortium of attorneys and legislators to combat this problem.

To accomplish any of these goals on an international scale would be a great step forward for marriages and families. To accomplish them all may turn the worldwide marriage crisis on its head.

With your leadership we will help marriages to succeed and flourish by placing the greatest value on marital commitment – at every level of society, in every corner of the world. We thank Your Holiness, Eminences, and Excellencies for taking up this vital task and you may be assured of our prayers for its great success.

Signed:

[Affiliations, where listed, are for identification purposes only]

Greg and Julie Alexander
Founders, The Alexander House Apostolate, Texas

Ryan T. Anderson
William E. Simon Fellow in Religion and a Free Society, The Heritage Foundation, Washington, DC

Erika Bachiochi, Esq., legal scholar and author, Massachusetts

Monsignor Renzo Bonetti
Founder and President, Fondazione Famiglia Dono Grande, Italy

Gerard Bradley
Professor of Law, University of Notre Dame Law School

Ana María Celis Brunet
Professor of Law, Pontificia Universidad Católica de Chile

Mary Eberstadt
Senior Fellow, Ethics and Public Policy Center, Washington, DC

Jason and Crystalina Evert
Founders, Chastity Project, Colorado

Patrick Fagan
Director, The Marriage and Religion Research Institute, Family Research Council, Washington, DC

Thomas Farr
Visiting Associate Professor and Director, The Religious Freedom Project Georgetown University

Silvio Ferrari
Professor of Law, University of Milan, Italy

Richard Fitzgibbons
Director, The Institute for Marital Healing, Pennsylvania

Juan G. Navarro Floria
Profesor Ordinario, Pontificia Universidad Católica Argentina

Matthew Franck
William E. and Carol G. Simon Center on Religion and the Constitution
The Witherspoon Institute, New Jersey

Robert P. George
McCormick Professor of Jurisprudence, Princeton University

Mary Ann Glendon
Learned Hand Professor of Law, Harvard University

Bruce and Jeannie Hannemann
Co-Directors, RECLAiM Sexual Health
Co-Founders, Elizabeth Ministry International

George A. Harne
President, The College of Saint Mary Magdalen

Mary Hasson
Fellow, Catholic Studies Program, Ethics and Public Policy Center, Washington DC

Alan J. Hawkins
Professor of Family Life, Brigham Young University

Kent R. Hill
International Development leader, Washington DC

Byron Johnson
Distinguished Professor of the Social Sciences and
Director, Institute for Studies of Religion, Baylor University

Thomas Lickona
Director, Center for the 4th and 5th Rs (Respect and Responsibility) State University of New York at Cortland

John McCarthy
Dean, School of Philosophy, The Catholic University of America

Rocco Mimmo
Chairman, Ambrose Centre for Religious Liberty, Sydney, Australia

Gloria M. Moran
Professor of Law, Chair of Law, Religion and Public Policy, University of La Coruña Spain

Jennifer Roback Morse
President, Ruth Institute, California

Melissa Moschella
Assistant Professor of Philosophy, The Catholic University of America

Rafael Navarro-Valls
Emeritus Professor of Law, Complutense University, Spain
Secretary General of the Spanish Royal Academy of Jurisprudence and Legislation

Rafael Palomino
Professor of Law, Complutense University, Spain

Marcello Pera
Former President, Senate of Italy
Professor, Pontifical Lateran University, Rome, Italy

Vicente Prieto
Universidad de La Sabana, Bogotá, Colombia

Fr. Juan Puigbó
Diocese of Arlington, VA

David Quinn
Director, The Iona Institute, Ireland

Mark Regnerus
Associate Professor of Sociology, University of Texas at Austin

Balázs Schanda
Professor of Law, Pázmány Péter Catholic University, Hungary

Alan E. Sears
President, CEO, & General Counsel, Alliance Defending Freedom

Reverend Charles Sikorsky
President, The Institute for the Psychological Sciences, Virginia

O. Carter Snead
Professor of Law, William P. and Hazel B. White Director, Center for Ethics and Culture, University of Notre Dame

Reverend D. Paul Sullins
Professor of Sociology, The Catholic University of America
Senior Fellow for Family Studies, Family Research Council
President, The Leo Institute, Washington, DC

Rebecca Ryskind Teti
Center for Family Development at Our Lady of Bethesda

Mervyn Thomas
Chief Executive, Christian Solidarity Worldwide, United Kingdom

Javier Martinez-Torron
Professor of Law, Chair of the Department of Law and Religion, Complutense University

Hilary Towers
Psychologist, Manassas, Virginia

D. Vincent Twomey
Professor Emeritus of Moral Theology, Pontifical University, Maynooth, Ireland

Paul C. Vitz
Senior Scholar and Professor, The Institute for the Psychological Sciences, Virginia

Rick Warren,
Founder and Pastor, Saddleback Church, Lake Forest, California

Robert Wilken
William R. Kenan, Jr. Professor of the History of Christianity Emeritus, University of Virginia