WEBVTT - The Standard Case

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<v Speaker 1>Pushkin.

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<v Speaker 2>On February eighteenth, two thousand and eight, on the first

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<v Speaker 2>day of spring training, a Major League Baseball player named

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<v Speaker 2>Andy Pettitt held a press conference. He was a pitcher who,

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<v Speaker 2>over the course of a long and brilliant career, played

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<v Speaker 2>for the New York Yankees and the Houston Astros. A

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<v Speaker 2>straight arrow, a beloved teammate, one of the good guys.

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<v Speaker 2>But now an investigation by Major League Baseball had found

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<v Speaker 2>that Pettit had, on several occasions used performance enhancing drugs.

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<v Speaker 3>I want to apologize to the New York Yankees and

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<v Speaker 3>to the Houston Astros organizations, and to their fans, and

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<v Speaker 3>to all my teammates and to all of baseball fans

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<v Speaker 3>for the embarrassment I have called them.

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<v Speaker 2>He reads from notes, his head bowed and shame.

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<v Speaker 3>I also want to tell anyone that is an anti

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<v Speaker 3>Pettitt fan, I am sorry.

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<v Speaker 2>Pettit wanted to come clean, sort of. I'm not that

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<v Speaker 2>much of a baseball fan, but I have to say

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<v Speaker 2>I've always been obsessed with his case. Obsessed to the

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<v Speaker 2>point where if you sat next to me on an airplane,

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<v Speaker 2>I would bring it up without warning and bend your

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<v Speaker 2>ear for a good half hour. First off, what sort

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<v Speaker 2>of bizarre apology is this? I want to apologize for

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<v Speaker 2>the embarrassment I caused others others I thought this was

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<v Speaker 2>about Andy Pettit and what Andy Pettit did wrong.

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<v Speaker 3>I never took this to get an edge on anyone.

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<v Speaker 3>I did this to try to get off the DL

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<v Speaker 3>and to do my job, and again for that, I

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<v Speaker 3>am sorry for the mistakes I've made.

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<v Speaker 2>Pettit says I was injured. I took performance enhancing drugs

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<v Speaker 2>to get healthy, not to get ahead. Does that distinction matter?

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<v Speaker 2>Then he segues into this long thing about his dad,

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<v Speaker 2>who he somehow dragged into the whole mess and now

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<v Speaker 2>wished to drag out of it. He goes on and

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<v Speaker 2>on about his dad's heart problems. It's all very emotional,

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<v Speaker 2>But what does his dad's heart condition have to do

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<v Speaker 2>with the fact he cheated? At the time, everyone waited

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<v Speaker 2>on Anti Pettitt's public statement, including my favorite, a professor

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<v Speaker 2>named Holly Weeks, who in the pages of the Harvard

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<v Speaker 2>Business Review called it a self protective string of explaining

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<v Speaker 2>back padding and minimizing with a small whan apology tucked

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<v Speaker 2>in ouch. My name is Malcolm Gladwell, you're listening to

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<v Speaker 2>Revisionist History, my podcast about things overlooked and misunderstood. This

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<v Speaker 2>episode is the first of a three part series about

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<v Speaker 2>how to make sense of novel problems. Because what happened

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<v Speaker 2>to Andy Pettitt was a novel problem. And if a

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<v Speaker 2>problem is novel, if we've never seen that kind of

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<v Speaker 2>problem before, how do we know how to think about it.

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<v Speaker 2>I think we're really bad at figuring out novel problems.

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<v Speaker 2>I think we need some help. I have a suggestion,

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<v Speaker 2>So sta you go to Rome to the Church of

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<v Speaker 2>the Jesus.

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<v Speaker 4>In or a seniority.

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<v Speaker 2>The Church of the Jesu, built in fifteen sixty eight,

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<v Speaker 2>the spiritual home of perhaps the most storied of the

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<v Speaker 2>many separate divisions of the Roman Catholic Church, the Jesuits.

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<v Speaker 1>Ferenti.

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<v Speaker 2>It is impossible to describe the interior. It's breathtaking color ornamentation.

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<v Speaker 2>Take one of those standard issue Renaissance cathedrals that you

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<v Speaker 2>can find all over the world, caffeinated heavily. That's the

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<v Speaker 2>Church of the Jesuit.

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<v Speaker 5>And you can see on one side you can see

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<v Speaker 5>Saint Ignacians being presented to God by Saint Peter Saint

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<v Speaker 5>Peter was the first pop and Ignatius was the first

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<v Speaker 5>Superior General of the Jesuits. Saint Ignacious is buried there,

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<v Speaker 5>while Savior, oh his only his right arm as you

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<v Speaker 5>can see on the aldar. This his right arm. You

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<v Speaker 5>shoes to baptize so.

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<v Speaker 2>Many people, so that only his right armies are where

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<v Speaker 2>he's arrested. In India, the Jesuit order was founded in

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<v Speaker 2>the sixteenth century by Saint Ignatius of Loyola, a Spanish nobleman.

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<v Speaker 2>They're famous as the educators of the Roman Catholic Church.

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<v Speaker 2>There may well be a Loyola High School or university

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<v Speaker 2>in your town, or a school named after Saint Francis

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<v Speaker 2>of Xavier. Another legendary Jesuit, Georgetown University, is a Jesuit school,

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<v Speaker 2>so as Boston College. The Jesuits are intellectual, austere, and

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<v Speaker 2>five hundred years ago, the Jesuits pioneered a specific approach

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<v Speaker 2>to solving problems that were new to the world. It's

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<v Speaker 2>called casuistry. I have to admit that I've fallen in

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<v Speaker 2>love with casuistry. In this episode and the two that follow,

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<v Speaker 2>I want to explain the beauty and the power of

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<v Speaker 2>the casuistic method. It can help with life and death issues,

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<v Speaker 2>help us resolve some of our most divisive controversies, but

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<v Speaker 2>also smaller things as well. From the Church of the Jesuit,

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<v Speaker 2>my guide took me next door to the rooms where

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<v Speaker 2>ind Ignacious lived. His shoes are still in the bedroom

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<v Speaker 2>from five hundred years ago, all battered and worn. And

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<v Speaker 2>then I walked a few minutes north to Via del Seminario,

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<v Speaker 2>to the graduate school of the Jesuit Order, a magnificent

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<v Speaker 2>building with an enormous sunlit courtyard and a staircase so

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<v Speaker 2>wide a carriage could drive up it, but not ornate,

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<v Speaker 2>spare simple. I sat in a small room off the

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<v Speaker 2>main entrance, where I imagine Jesuit theologians had been receiving

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<v Speaker 2>visiting journalists since the late sixteenth century. I would like

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<v Speaker 2>my listeners to learn how to think like a Jesuit.

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<v Speaker 6>So here I am, so here I am now.

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<v Speaker 4>Casure Street comes from the word cases in Latin something happened.

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<v Speaker 4>So you give a case, which is a narrative, you

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<v Speaker 4>say something happened.

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<v Speaker 2>That's the theologian I went to see in Rome James Keenan.

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<v Speaker 2>Father Keenan is in his sixties short, reddish hair, a

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<v Speaker 2>gracious manner. He was wearing a pair of old sneakers,

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<v Speaker 2>which for some reason struck me as odd. But then

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<v Speaker 2>I remembered Saint Ignatius's battered shoes, and I thought, that's

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<v Speaker 2>very Jesuit. Keenan says the Jesuit way of approaching problems

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<v Speaker 2>is a function of what they were asked to do

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<v Speaker 2>for the church. The sixteenth century, when the Jesuits get

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<v Speaker 2>their start, is the age of colonial expansion. The West

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<v Speaker 2>is being explored, the East is opening up Columbus, Magellan, Cortes,

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<v Speaker 2>and it's the Jesuits to go out with these expeditions.

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<v Speaker 2>The Pope asked them to be his emissaries to the world, diplomats, businessmen.

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<v Speaker 2>And if you're out on the road thousands of miles

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<v Speaker 2>from Rome, encountering new people and new things, you start

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<v Speaker 2>to think differently. How could you not You're not sitting

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<v Speaker 2>behind the walls of a monastery in splendid isolation. You

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<v Speaker 2>have to be practical, pragmatic and Augustine, one of the

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<v Speaker 2>greatest of early Christian thinkers, thought that the biblical commandment

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<v Speaker 2>thou shalt not lie was absolute. You should never lie, ever,

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<v Speaker 2>but that's not very helpful to a Jesuit in the

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<v Speaker 2>sixteenth century in a place like say England.

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<v Speaker 4>Now, say you're in England and Queen Elizabeth is the queen,

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<v Speaker 4>and she's not recognized as the sovereign by the Catholics,

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<v Speaker 4>and you've just arisseed as a priest. And if you

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<v Speaker 4>tell the soldier that you're a priest, you're going to

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<v Speaker 4>be dead.

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<v Speaker 2>So is it moral to lie if you're being asked

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<v Speaker 2>if you're a Catholic When answering truthfully means that you're dead.

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<v Speaker 2>That kind of question is just a beginning.

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<v Speaker 4>There's never been international law because everybody had their own countries.

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<v Speaker 4>Now they're finding out that there are not only new

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<v Speaker 4>lands that have never been explored, but there are people

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<v Speaker 4>in those lands. What jurisdictions are they, What questions of sovereignty,

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<v Speaker 4>what questions of prerogatives are there? And a whole host

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<v Speaker 4>of questions arise that are political and governmental, and that's

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<v Speaker 4>going to raise well, how do you make a decision

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<v Speaker 4>about this?

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<v Speaker 2>In response, the Jesuits reach a really important conclusion, which

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<v Speaker 2>is that when it comes to new problems, you can't

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<v Speaker 2>start by appealing to a principle. Principles don't help because

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<v Speaker 2>principles are the product of past experience, and they're only

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<v Speaker 2>helpful so long as you're still living in the world.

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<v Speaker 2>Those past experiences help create When you're confronted with a

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<v Speaker 2>situation you haven't encountered before, then you in uncharted territory.

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<v Speaker 2>In those situations, the Jesuits argue, you have to proceed

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<v Speaker 2>on a case by case basis. Now what does that mean? Well,

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<v Speaker 2>to give just one example, there was a huge controversy

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<v Speaker 2>over maritime shipping in the sixteenth century. Keenan has studied

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<v Speaker 2>it extensively. The Catholic Church in those days had an

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<v Speaker 2>absolute prohibition against usury. It was immoral to charge any

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<v Speaker 2>interest on a When that prohibition was enacted centuries before

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<v Speaker 2>it made sense. Many loans were from wealthy people lending

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<v Speaker 2>to desperately poor farmers, and the farmers were being exploited.

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<v Speaker 2>But in the sixteenth and seventeenth century, as the world

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<v Speaker 2>opened up, merchants started shipping valuable cargoes overseas tea, furs

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<v Speaker 2>from the New World, sugar rum and they wanted to

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<v Speaker 2>buy insurance on their cargo. But was the premium that

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<v Speaker 2>someone might pay an insurance carrier usury it was a

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<v Speaker 2>huge issue than the Church at the time. Many said

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<v Speaker 2>it was usury, but the Jesuits replied, no, insurance is

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<v Speaker 2>a novel problem, and you can't solve novel problems with

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<v Speaker 2>old principles.

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<v Speaker 4>Thomas Aquinas in the thirteenth century wrote that a general

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<v Speaker 4>rule applies generally, and the more you descend into the particulars,

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<v Speaker 4>the more it's no longer a general rule.

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<v Speaker 2>Descend into the particulars, understand what is distinctive about the

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<v Speaker 2>case under consideration. That's what the Jesuits started to do.

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<v Speaker 2>How First they would find a standard case. That is

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<v Speaker 2>a case that's in the same general territory where we've

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<v Speaker 2>already reached agreement. So usury looks like an insurance premium,

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<v Speaker 2>and everyone agrees that usury is wrong. That's a standard case.

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<v Speaker 2>The Jesuit say, though, there's another relevant standard case. Think

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<v Speaker 2>of the captain of the ship. He's also a kind

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<v Speaker 2>of insurance. People pay him something like a premium to

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<v Speaker 2>make sure the ship travels safely from point A to

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<v Speaker 2>point B, and everyone agrees the captain is a good idea. Next,

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<v Speaker 2>the Jesuits create what they call a taxonomy. They ask

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<v Speaker 2>how close does the case in question come to the

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<v Speaker 2>standard cases. So is the premium paid for maritime insurance

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<v Speaker 2>more like something you would pay a loan shark, or

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<v Speaker 2>more like the money you would pay for a good captain.

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<v Speaker 4>So they keep looking for all sorts of similarities, and

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<v Speaker 4>then they look for where's the breaking point, where is

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<v Speaker 4>it no longer legitimate?

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<v Speaker 2>And in the case of maritime insurance, the Jesuits say,

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<v Speaker 2>insurance doesn't look that much like usury. It looks like

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<v Speaker 2>the captain. The captain is there to make sure the

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<v Speaker 2>ship gets from A to B safely. Insurance is there

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<v Speaker 2>to make sure the value of the cargo gets from

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<v Speaker 2>A to B safely. Do you see how brilliant that is?

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<v Speaker 2>Everyone was going in circles around this question, and principles

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<v Speaker 2>weren't helping. One side shouting Pope Gregory the Ninth ruled

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<v Speaker 2>on this in twelve eighty seven, the other side accusing

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<v Speaker 2>the Church of being stuck in the past. There are

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<v Speaker 2>pirates out there, round and round and round. Jesuits just

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<v Speaker 2>say stop, let's break it down step by step. Maritime

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<v Speaker 2>insurance is just another kind of captain, and we're all

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<v Speaker 2>in favor of captains, right. I was not raised as

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<v Speaker 2>a Catholic. This was all new to me. Love, So next,

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<v Speaker 2>let's go jesuit on the case of Andy Pattit.

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<v Speaker 7>For more than a decade, there has been widespread illegal

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<v Speaker 7>use of anabolic steroids and other performance enhancing substances by

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<v Speaker 7>players in Major League baseball.

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<v Speaker 2>In January of two thousand and seven, George Mitchell, former

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<v Speaker 2>Senate Majority leader, former key negotiator in the Northern Ireland

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<v Speaker 2>Peace Process, testified before Congress on the results of his

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<v Speaker 2>twenty month investigation into the use of performance enhancing drugs

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<v Speaker 2>in baseball.

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<v Speaker 7>The evidence we uncovered indicates that this has not been

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<v Speaker 7>an isolated problem involving just a few players or a

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<v Speaker 7>few clubs.

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<v Speaker 2>The Mitchell report was four hundred and nine pages long.

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<v Speaker 2>It named countless baseball players as illegal drug users, including

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<v Speaker 2>on page two hundred and twenty four, Andy Pettit. The

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<v Speaker 2>allegation came from one of Pett's closest friends, his trainer,

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<v Speaker 2>Brian McNamee. Quote from April twenty first to June fourteenth,

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<v Speaker 2>two thousand and two, Pettitt was on the disabled list

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<v Speaker 2>with elbow tendinitis. Macname traveled to Tampa at Pettit's request

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<v Speaker 2>and spent about ten days assisting Pettit with his rehabilitation.

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<v Speaker 2>Macname recalled that he injected Pettit with human growth hormone

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<v Speaker 2>on two to four occasions. The year before, the same

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<v Speaker 2>allegation about Pettitt had surfaced in a news report. Pettitt

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<v Speaker 2>had denied everything, but now baseball was in turmoil over

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<v Speaker 2>performance enhancing drugs. Names were being named. Pettit was forced

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<v Speaker 2>to come clean.

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<v Speaker 3>I want to apologize to the New York Yankees and

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<v Speaker 3>to the as Houston Astros organizations and to their fans,

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<v Speaker 3>and to all my teammates and to all of baseball

0:15:16.276 --> 0:15:19.796
<v Speaker 3>fans for the embarrassment I have called them.

0:15:20.436 --> 0:15:24.476
<v Speaker 2>But then the apology isn't good enough. People get upset

0:15:24.516 --> 0:15:27.836
<v Speaker 2>at him. He gets defensive, round and round. You deny,

0:15:28.036 --> 0:15:31.716
<v Speaker 2>you get caught, you apologize. The apology doesn't work, the

0:15:31.756 --> 0:15:38.276
<v Speaker 2>same circus that happens with all these cases. Okay, but

0:15:38.396 --> 0:15:42.836
<v Speaker 2>what would the Jesuit say? They would say, Wait, this

0:15:42.916 --> 0:15:47.276
<v Speaker 2>is a novel problem. Baseball players using genetically engineered hormones

0:15:47.276 --> 0:15:51.316
<v Speaker 2>to heal injuries isn't something that's happened before. Our set

0:15:51.356 --> 0:15:54.996
<v Speaker 2>of existing principles do not help us. This is a

0:15:55.036 --> 0:16:00.756
<v Speaker 2>time for casuistry. So are there standard cases out there,

0:16:01.196 --> 0:16:04.956
<v Speaker 2>something reasonably analogous that we all agree on to help

0:16:05.036 --> 0:16:08.236
<v Speaker 2>us make sense of this novel problem. It turns out

0:16:08.236 --> 0:16:15.156
<v Speaker 2>there are standard case number one, a pitcher named Tommy John.

0:16:15.636 --> 0:16:18.596
<v Speaker 2>Perhaps you've heard of him. Tommy John was very good,

0:16:18.876 --> 0:16:21.876
<v Speaker 2>as good as Pettit. He played for the Los Angeles

0:16:21.876 --> 0:16:25.276
<v Speaker 2>Dodgers and the Yankees. A big, friendly guy from the Midwest,

0:16:25.916 --> 0:16:29.836
<v Speaker 2>also raised Catholic, as was Andy Pettitt. Not that it matters,

0:16:30.036 --> 0:16:32.516
<v Speaker 2>but if you're going to go jesuit on matters of baseball,

0:16:32.716 --> 0:16:34.636
<v Speaker 2>maybe it's more appropriate to stay in the family.

0:16:36.796 --> 0:16:39.956
<v Speaker 8>July seventeenth, nineteen seventy four. I'm pitching against the Montreal

0:16:39.996 --> 0:16:43.396
<v Speaker 8>expos I get right to the point where you're going

0:16:43.476 --> 0:16:48.036
<v Speaker 8>to throw, and I felt this pain in my elbow

0:16:48.156 --> 0:16:49.916
<v Speaker 8>like I've never had in my life.

0:16:50.196 --> 0:16:53.996
<v Speaker 2>That's Tommy John in an ESPN documentary looking back on

0:16:54.036 --> 0:16:55.676
<v Speaker 2>the injury that made him famous.

0:16:56.036 --> 0:17:00.076
<v Speaker 8>And I shake my arm, get the ball back, and

0:17:00.116 --> 0:17:03.876
<v Speaker 8>I throw again in the same pain. Ah, and the

0:17:03.996 --> 0:17:05.356
<v Speaker 8>ball goes home.

0:17:05.356 --> 0:17:05.716
<v Speaker 1>Played.

0:17:06.796 --> 0:17:09.996
<v Speaker 2>He's clearly told the story a million times before. He

0:17:10.076 --> 0:17:13.236
<v Speaker 2>has it down the grimace, the aborted throwing motion.

0:17:14.036 --> 0:17:17.476
<v Speaker 8>I go time, I walk off the mound. Wald Austin's

0:17:17.476 --> 0:17:20.276
<v Speaker 8>coming this way, and I said, Walter, I've hurt my arm.

0:17:20.356 --> 0:17:21.236
<v Speaker 8>Get somebody in.

0:17:21.716 --> 0:17:25.396
<v Speaker 2>Tommy John tore the ulner collateral ligament in his elbow,

0:17:25.836 --> 0:17:28.276
<v Speaker 2>which is a tendon that basically holds your arm together.

0:17:29.036 --> 0:17:32.956
<v Speaker 2>Baseball pitchers are always tearing their ulnar collateral ligament because

0:17:32.956 --> 0:17:35.556
<v Speaker 2>throwing a baseball at ninety five miles per hour is

0:17:35.596 --> 0:17:39.636
<v Speaker 2>an extraordinarily unnatural act. And in that era, the early

0:17:39.716 --> 0:17:42.876
<v Speaker 2>nineteen seventies, if you did that to your elbow, your

0:17:42.916 --> 0:17:47.916
<v Speaker 2>career was over. You'd never pitch again. But John had

0:17:47.916 --> 0:17:52.076
<v Speaker 2>a very resourceful orthopedic surgeon named Frank Job, and Job

0:17:52.276 --> 0:17:55.676
<v Speaker 2>had a brilliant idea. He'd take a very similarly sized

0:17:55.676 --> 0:17:59.276
<v Speaker 2>tendont from the forearm, a tendon that isn't much used,

0:17:59.676 --> 0:18:03.756
<v Speaker 2>and grafted onto John's damaged ligament. John got his brand

0:18:03.756 --> 0:18:06.116
<v Speaker 2>new elbow at the age of thirty one, and he

0:18:06.236 --> 0:18:08.476
<v Speaker 2>ended up pitching in the major leagues until he was

0:18:08.556 --> 0:18:14.556
<v Speaker 2>forty six years old, which is bananas. Other players look

0:18:14.556 --> 0:18:17.476
<v Speaker 2>at how John saved his career and they start asking

0:18:17.516 --> 0:18:21.956
<v Speaker 2>for the same surgery. It becomes epidemic. Close to five

0:18:22.236 --> 0:18:24.996
<v Speaker 2>hundred major league pitchers have thus far had what's now

0:18:25.036 --> 0:18:29.076
<v Speaker 2>called Tommy John surgery. Not to mention thousands of teenagers

0:18:29.116 --> 0:18:33.236
<v Speaker 2>and minor league pitchers. Baseball players get Tommy John surgery

0:18:33.396 --> 0:18:38.796
<v Speaker 2>the way the rest of us floss our teeth. Okay,

0:18:39.196 --> 0:18:41.116
<v Speaker 2>let's look at another standard case.

0:18:41.836 --> 0:18:43.676
<v Speaker 8>The pit players along one the right field.

0:18:43.796 --> 0:18:46.476
<v Speaker 9>Forget about it. This one has hitded for New Jersey.

0:18:46.836 --> 0:18:46.996
<v Speaker 10>Hi.

0:18:47.956 --> 0:18:51.676
<v Speaker 2>How about the baseball player Barry Bonds, who's widely believed

0:18:51.676 --> 0:18:53.996
<v Speaker 2>to have used performance enhancing drugs at the end of

0:18:53.996 --> 0:18:54.516
<v Speaker 2>his career.

0:18:54.756 --> 0:18:57.116
<v Speaker 4>Harry ms with a spectacular playing run.

0:18:57.196 --> 0:18:57.596
<v Speaker 10>Homer.

0:18:58.156 --> 0:19:01.556
<v Speaker 2>Bonds used to be slender and fast. He became huge

0:19:02.116 --> 0:19:04.716
<v Speaker 2>when Bonds was thirty seven, at an age when most

0:19:04.756 --> 0:19:08.076
<v Speaker 2>baseball players are retired. To Arizona, he had one of

0:19:08.116 --> 0:19:14.276
<v Speaker 2>the greatest seasons for a baseball player ever. Largely because

0:19:14.316 --> 0:19:16.836
<v Speaker 2>of Bonds and a dozen or so other stars from

0:19:16.836 --> 0:19:20.796
<v Speaker 2>baseball so called steroid era, the league banned all use

0:19:20.796 --> 0:19:24.236
<v Speaker 2>of pedes. Barry Bonds is the case that most of

0:19:24.316 --> 0:19:28.556
<v Speaker 2>us agree is unethical. So in one corner we have

0:19:28.636 --> 0:19:32.556
<v Speaker 2>Tommy John, and in the other corner we have Barry Bonds.

0:19:32.956 --> 0:19:37.636
<v Speaker 2>In our taxonomy, who is Andy Pettick closest to Tommy

0:19:37.716 --> 0:19:41.716
<v Speaker 2>John or Barry Bonds to help me figure things out.

0:19:41.956 --> 0:19:44.796
<v Speaker 2>I called up two of the most learned baseball experts

0:19:44.956 --> 0:19:45.596
<v Speaker 2>I could think of.

0:19:45.916 --> 0:19:47.876
<v Speaker 11>Hi, my name is Jonah Carey. I am a writer

0:19:47.996 --> 0:19:50.196
<v Speaker 11>for the Athletic and for Sports Net.

0:19:50.636 --> 0:19:53.476
<v Speaker 2>Jonah Carey, who was one of those people I suspect

0:19:53.556 --> 0:19:56.596
<v Speaker 2>tried rocket science as a kid, found it too easy

0:19:56.876 --> 0:19:58.916
<v Speaker 2>and took up baseball analytics instead.

0:19:59.556 --> 0:20:02.436
<v Speaker 11>I interviewed doctor Frank job back in two thousand and two,

0:20:02.516 --> 0:20:05.996
<v Speaker 11>I believe, and he said that the big risk of

0:20:06.036 --> 0:20:09.236
<v Speaker 11>this surgery was that if you did it, the person's

0:20:09.236 --> 0:20:13.116
<v Speaker 11>hand would become a claw, which is terrifying. That you

0:20:13.196 --> 0:20:16.036
<v Speaker 11>put a new tendon in and essentially it messes with

0:20:16.076 --> 0:20:18.156
<v Speaker 11>the arm so much that you don't even have any

0:20:18.316 --> 0:20:20.716
<v Speaker 11>tactile ability whatsoever. That was the risk. That was the

0:20:20.756 --> 0:20:21.916
<v Speaker 11>risk that Tommy John took.

0:20:22.516 --> 0:20:26.036
<v Speaker 2>Carrie points out that creating a new ulnar collateral tendon

0:20:26.316 --> 0:20:29.516
<v Speaker 2>doesn't make you a better pitcher. It just means that

0:20:29.556 --> 0:20:32.756
<v Speaker 2>you can pitch the way you pitched before. It's restorative.

0:20:33.196 --> 0:20:36.836
<v Speaker 9>The tendon is there as a stabilizer. It essentially allows

0:20:36.876 --> 0:20:41.476
<v Speaker 9>you to use the force that you have and the

0:20:41.556 --> 0:20:43.756
<v Speaker 9>mechanics that you have in the physical strength that you

0:20:43.796 --> 0:20:46.436
<v Speaker 9>have to throw as hard as possible without risk of

0:20:46.476 --> 0:20:48.996
<v Speaker 9>anything happening. It keeps the arm in place.

0:20:49.516 --> 0:20:52.076
<v Speaker 2>There's not a huge amount of difference between Tommy John's

0:20:52.076 --> 0:20:56.916
<v Speaker 2>stats before his surgery and Tommy John's stats after his surgery.

0:20:57.036 --> 0:20:59.836
<v Speaker 2>The surgery turned him back into the Tommy John we

0:20:59.876 --> 0:21:03.836
<v Speaker 2>have always known. That's not the same as Bonds. Bonds

0:21:03.956 --> 0:21:07.036
<v Speaker 2>used drugs that turned him into something new. A man

0:21:07.156 --> 0:21:09.796
<v Speaker 2>who typically hit between thirty and four home runs a

0:21:09.876 --> 0:21:16.356
<v Speaker 2>year suddenly and unexpectedly hit seventy three. Seventy three were

0:21:16.556 --> 0:21:22.236
<v Speaker 2>round all the all time home runs. Next, I called up.

0:21:22.476 --> 0:21:26.916
<v Speaker 2>This is George Will, political commentator, baseball fanatic, and, most

0:21:27.076 --> 0:21:31.036
<v Speaker 2>crucially for our purposes, the son of Professor Frederick Will,

0:21:31.476 --> 0:21:33.556
<v Speaker 2>philosopher and epistemologist.

0:21:33.956 --> 0:21:35.996
<v Speaker 1>Are we now recording? Should I proceed?

0:21:36.436 --> 0:21:37.956
<v Speaker 11>Yes, yes, we're recorded.

0:21:38.076 --> 0:21:38.676
<v Speaker 2>Thank you so much.

0:21:38.916 --> 0:21:40.436
<v Speaker 6>I really appreciate you taking the time.

0:21:40.836 --> 0:21:44.676
<v Speaker 1>Okay, well, it's good fun. I'll always take time to

0:21:44.716 --> 0:21:45.396
<v Speaker 1>talk baseball.

0:21:45.636 --> 0:21:45.956
<v Speaker 11>Okay.

0:21:46.396 --> 0:21:48.516
<v Speaker 2>If you think it sounds like I was calling George

0:21:48.516 --> 0:21:51.796
<v Speaker 2>Will from my car, you are entirely correct. He's a

0:21:51.836 --> 0:21:54.356
<v Speaker 2>busy man. I had to take whatever time with him

0:21:54.396 --> 0:21:54.876
<v Speaker 2>I could get.

0:21:55.436 --> 0:21:56.156
<v Speaker 6>Let's look at the.

0:21:56.156 --> 0:22:00.676
<v Speaker 2>Universe of cases that we've had over the last thirty

0:22:00.996 --> 0:22:03.516
<v Speaker 2>years or so, and sort of can we draw a

0:22:03.596 --> 0:22:05.756
<v Speaker 2>line between the ones? Can we sort of put them

0:22:05.756 --> 0:22:09.436
<v Speaker 2>on a continuum from I have a real problem. I

0:22:09.476 --> 0:22:11.876
<v Speaker 2>have less of a problem. So is Bonds at the

0:22:11.916 --> 0:22:12.436
<v Speaker 2>far end?

0:22:13.076 --> 0:22:17.836
<v Speaker 1>Sure? Sure? When Barry Bonds goes to spring training one

0:22:17.916 --> 0:22:20.276
<v Speaker 1>year and he used to wear a size forty two

0:22:20.356 --> 0:22:22.676
<v Speaker 1>jersey and now he wears a size fifty two jersey

0:22:23.716 --> 0:22:26.956
<v Speaker 1>and his hat size has gone from seven and an

0:22:26.996 --> 0:22:31.116
<v Speaker 1>eighth to seven on a quarter, that is fundamental structure

0:22:31.156 --> 0:22:36.276
<v Speaker 1>of his body has changed. Then you have to say,

0:22:36.276 --> 0:22:39.796
<v Speaker 1>to compete with Barry Bonds, other people have to be

0:22:39.836 --> 0:22:45.676
<v Speaker 1>willing to put their bodies through this strange transformation. And

0:22:45.756 --> 0:22:47.436
<v Speaker 1>that's not fair somehow.

0:22:49.156 --> 0:22:53.436
<v Speaker 2>So our casuistry tells us that we're fine with restorative interventions,

0:22:53.876 --> 0:22:58.596
<v Speaker 2>but we're dubious of transformative interventions. So who is Andy

0:22:58.596 --> 0:23:03.516
<v Speaker 2>Pettitt closest to Barry Bonds or Tommy john So Pettit,

0:23:04.596 --> 0:23:06.516
<v Speaker 2>we understand you know the story fire better than me.

0:23:06.556 --> 0:23:11.036
<v Speaker 2>We understand that Andy Pettitt, who is a superb pitcher right, Yes,

0:23:11.156 --> 0:23:14.116
<v Speaker 2>at one point he admits that he took human growth

0:23:14.156 --> 0:23:19.036
<v Speaker 2>hormone in order to help recovery from an injury so

0:23:19.076 --> 0:23:22.396
<v Speaker 2>that he could pitch longer. Is that in any way

0:23:22.436 --> 0:23:26.236
<v Speaker 2>different from what Tommy John did? Carrie said he couldn't

0:23:26.276 --> 0:23:29.516
<v Speaker 2>see a difference between the two. Pettitt had an elbow injury,

0:23:29.916 --> 0:23:33.396
<v Speaker 2>just like Tommy John. Pettitt used cutting edge medical science

0:23:33.636 --> 0:23:37.116
<v Speaker 2>to recover from an elbow injury, just like Tommy John.

0:23:37.916 --> 0:23:41.196
<v Speaker 2>Tommy John didn't have multiple surgeries to replace each of

0:23:41.196 --> 0:23:44.196
<v Speaker 2>his body parts with a bionic upgrade. He did it

0:23:44.316 --> 0:23:48.436
<v Speaker 2>once to recover from injury. Pettitt didn't use human growth

0:23:48.436 --> 0:23:52.156
<v Speaker 2>hormone on multiple occasions. He used it to treat a

0:23:52.196 --> 0:23:56.236
<v Speaker 2>specific elbow injury two to four shots over a single

0:23:56.436 --> 0:23:59.276
<v Speaker 2>seven week period when he was on the disabled list.

0:24:00.196 --> 0:24:02.956
<v Speaker 2>And if you look at Andy Pettitt's performance after he

0:24:02.996 --> 0:24:06.876
<v Speaker 2>got himself injected with human growth hormone, it looks almost

0:24:06.916 --> 0:24:10.756
<v Speaker 2>identical to his performance before he injected himself with human

0:24:10.796 --> 0:24:15.836
<v Speaker 2>growth hormone. He briefly used performance enhancing drugs to become

0:24:15.996 --> 0:24:22.916
<v Speaker 2>himself again. Andy Pettitt is Tommy John same case. Did

0:24:22.956 --> 0:24:25.316
<v Speaker 2>you have an opinion on Anti Pettitt.

0:24:27.676 --> 0:24:30.276
<v Speaker 1>Only again, as you say, taking him at his word,

0:24:30.436 --> 0:24:35.436
<v Speaker 1>that a it was only for recovery from exertion, and

0:24:35.636 --> 0:24:39.076
<v Speaker 1>b that if anyone else wanted to match them, they

0:24:39.076 --> 0:24:41.676
<v Speaker 1>would not be putting their health in jeopardy. That seemed

0:24:41.676 --> 0:24:44.036
<v Speaker 1>to me to be benign.

0:24:44.756 --> 0:24:46.676
<v Speaker 2>So why are we so mad at Andy Pettitt for

0:24:46.716 --> 0:24:49.396
<v Speaker 2>doing the same thing as Tommy John? Why are we

0:24:49.396 --> 0:24:54.396
<v Speaker 2>scrutinizing his apology for being insincere? His apology was insincere

0:24:54.716 --> 0:24:58.316
<v Speaker 2>because he had nothing to apologize for, and that little

0:24:58.356 --> 0:25:00.836
<v Speaker 2>bit of hair splitting that got him in so much trouble.

0:25:01.756 --> 0:25:03.956
<v Speaker 3>I never took this to get an edge on anyone.

0:25:04.636 --> 0:25:07.356
<v Speaker 3>I did this to try to get off the DL

0:25:07.596 --> 0:25:08.556
<v Speaker 3>and to do my job.

0:25:09.796 --> 0:25:14.356
<v Speaker 2>That's not hair splitting. That's exactly the point. He didn't

0:25:14.356 --> 0:25:16.676
<v Speaker 2>do it to get an edge, and that's why it's okay.

0:25:17.556 --> 0:25:20.516
<v Speaker 2>Why is it okay if someone operates on my elbow,

0:25:20.916 --> 0:25:24.116
<v Speaker 2>but not okay if someone injects my elbow with a syringe.

0:25:24.876 --> 0:25:28.316
<v Speaker 2>Is there a philosophical distinction between a scalpel and a

0:25:28.356 --> 0:25:29.716
<v Speaker 2>syringe that I somehow missed?

0:25:30.276 --> 0:25:31.276
<v Speaker 8>I'm going to turn now of that.

0:25:31.356 --> 0:25:34.676
<v Speaker 10>Barry Bond's verdict the Baseball Star's trial over steroid used

0:25:34.676 --> 0:25:37.276
<v Speaker 10>Andy yesterday and he's been found guilty of at least and.

0:25:37.196 --> 0:25:41.196
<v Speaker 2>What about Barry Bonds. This little bit of casuistry tells

0:25:41.276 --> 0:25:44.396
<v Speaker 2>us that our problem with Bonds isn't one of principle.

0:25:45.076 --> 0:25:48.836
<v Speaker 2>Bonds isn't wrong because he used performance enhancing drugs, and

0:25:48.956 --> 0:25:52.636
<v Speaker 2>using performance enhancing drugs is always wrong. No, the issue

0:25:52.676 --> 0:25:55.836
<v Speaker 2>is how he used drugs. Barry Bonds would have been

0:25:55.836 --> 0:25:59.476
<v Speaker 2>okay if he had just dialed it back done what

0:25:59.596 --> 0:26:02.516
<v Speaker 2>Tommy John and Andy Pettitt did, which is to use

0:26:02.596 --> 0:26:05.516
<v Speaker 2>medical science to smooth out the bumps at the end

0:26:05.516 --> 0:26:10.676
<v Speaker 2>of their careers. Barry, next time, don't hit seventy three homers.

0:26:11.156 --> 0:26:14.276
<v Speaker 9>If there were a way to ramp this up gradually,

0:26:14.316 --> 0:26:16.556
<v Speaker 9>where okay, hit twenty seven home runs and then at

0:26:16.556 --> 0:26:19.596
<v Speaker 9>thirty thirty five whatever, if there was some general progression

0:26:19.716 --> 0:26:21.276
<v Speaker 9>going on, I could kind.

0:26:21.116 --> 0:26:21.556
<v Speaker 11>Of see it.

0:26:21.676 --> 0:26:23.036
<v Speaker 2>Jonah Carey was clear on this.

0:26:23.516 --> 0:26:23.676
<v Speaker 11>Right.

0:26:23.716 --> 0:26:28.316
<v Speaker 2>If at thirty seven he turns himself into a bulkier

0:26:29.036 --> 0:26:32.596
<v Speaker 2>power player without the speed you know, who walks a

0:26:32.636 --> 0:26:35.716
<v Speaker 2>lot and is hitting thirty homers a year, He's not

0:26:35.756 --> 0:26:38.036
<v Speaker 2>only just in the hall in an instant, he's one

0:26:38.076 --> 0:26:39.996
<v Speaker 2>of the greatest prayers of all time. Right, without any

0:26:40.676 --> 0:26:44.716
<v Speaker 2>we're all celebrating Barry Bonds. If that happens. Before my

0:26:44.836 --> 0:26:48.516
<v Speaker 2>conversation with Jonah Carey, I'd never thought about bonds that way.

0:26:49.196 --> 0:26:53.836
<v Speaker 2>That's what casuistry does. It reframes the problem, and it

0:26:53.876 --> 0:26:55.476
<v Speaker 2>says that there is a way to make sense of

0:26:55.516 --> 0:27:02.436
<v Speaker 2>difficult problems without retreating into the trenches of principle. Will

0:27:02.516 --> 0:27:04.956
<v Speaker 2>and carry reminded me of a story the philosopher Stephen

0:27:04.996 --> 0:27:09.516
<v Speaker 2>Tullman once told. Tulman was a casualist. He was a

0:27:09.596 --> 0:27:12.996
<v Speaker 2>National Ethics Commission one of those Blue ribbon all star

0:27:13.036 --> 0:27:17.316
<v Speaker 2>groups that consider witty topics like euthanasia. The group was

0:27:17.396 --> 0:27:20.436
<v Speaker 2>drawn from every walk of life, but he convinced them

0:27:20.476 --> 0:27:24.116
<v Speaker 2>to work case by case the Jesuit way, and lo

0:27:24.196 --> 0:27:27.556
<v Speaker 2>and behold, they all agreed. It was only at the

0:27:27.716 --> 0:27:30.756
<v Speaker 2>end of their deliberations when everyone was asked to explain

0:27:30.796 --> 0:27:34.476
<v Speaker 2>the principles that underlay their decisions, when they all disagreed.

0:27:35.036 --> 0:27:38.636
<v Speaker 2>Suddenly they were all shouting at each other, which made

0:27:38.636 --> 0:27:43.036
<v Speaker 2>Toulmann wonder, if all principles do is divide us, why

0:27:43.116 --> 0:27:46.716
<v Speaker 2>do we bother talking about them at all? Oh and

0:27:46.756 --> 0:27:49.756
<v Speaker 2>while we're on the subject of Stephen Toulman, let me

0:27:49.836 --> 0:27:51.876
<v Speaker 2>share with you this little bit from an interview he

0:27:51.916 --> 0:27:55.716
<v Speaker 2>did years ago that I stumbled across on YouTube.

0:27:55.916 --> 0:27:59.476
<v Speaker 12>I mean, quite often when I'm teaching, I take my

0:27:59.596 --> 0:28:03.356
<v Speaker 12>dogs into class and they sit quietly while I lecture.

0:28:03.956 --> 0:28:05.996
<v Speaker 12>But I don't like to take them in when I'm

0:28:06.036 --> 0:28:09.356
<v Speaker 12>lecturing on Dick Copt because I'm compelled to say that

0:28:09.356 --> 0:28:13.036
<v Speaker 12>Descartes thought the dogs were nearly machines, and this is

0:28:13.076 --> 0:28:15.596
<v Speaker 12>an insult I'm not prepared to expose them to in

0:28:15.596 --> 0:28:19.276
<v Speaker 12>my presence. I mean, I think it's And the one

0:28:19.316 --> 0:28:21.636
<v Speaker 12>thing I'm quite sure is that Descartes never owned a dog.

0:28:22.436 --> 0:28:27.436
<v Speaker 2>Descartes was a man of abstract principles. I think therefore,

0:28:27.476 --> 0:28:31.156
<v Speaker 2>I am Toulman was a casuist who brought his dogs

0:28:31.196 --> 0:28:34.796
<v Speaker 2>to his philosophy lectures and assumed they were following along.

0:28:35.636 --> 0:28:45.476
<v Speaker 2>I mean, whose side do you want? This is a

0:28:45.996 --> 0:28:49.796
<v Speaker 2>sat question. The Jesuits art of the Catholic Church as

0:28:50.276 --> 0:28:52.916
<v Speaker 2>X is to why is it like the Marine Corps

0:28:52.996 --> 0:28:54.036
<v Speaker 2>is to the military. What it?

0:28:54.596 --> 0:28:57.076
<v Speaker 10>Yeah, yeah, they calls the Pope's Marines.

0:28:57.596 --> 0:29:02.116
<v Speaker 2>James Martin, Jesuit priest, writer, editor at large of the

0:29:02.156 --> 0:29:03.996
<v Speaker 2>Jesuit magazine America.

0:29:04.356 --> 0:29:06.916
<v Speaker 10>But the other, the other line is you probably heard

0:29:06.916 --> 0:29:09.076
<v Speaker 10>this if you've met one jesuit. You've met one jesuit.

0:29:10.956 --> 0:29:14.996
<v Speaker 2>Yeah, Martin is very twenty first century jesuit. He looks

0:29:15.036 --> 0:29:18.596
<v Speaker 2>like he runs marathons, very energetic. He's two hundred and

0:29:18.676 --> 0:29:22.356
<v Speaker 2>forty six thousand Twitter followers. I asked him to talk

0:29:22.396 --> 0:29:25.956
<v Speaker 2>to me about casuistry because it's obviously been applied to

0:29:26.076 --> 0:29:30.436
<v Speaker 2>much more troubling situations than ethics in professional baseball. And

0:29:30.516 --> 0:29:33.716
<v Speaker 2>he told me a story. It was about the aftermath

0:29:33.876 --> 0:29:36.476
<v Speaker 2>of that terrible shooting a few years ago at the

0:29:36.476 --> 0:29:40.876
<v Speaker 2>Pulse nightclub in Orlando, Florida. Across America tonight an emotional

0:29:40.876 --> 0:29:44.076
<v Speaker 2>response and here in Orlando, hundreds of people lining up

0:29:44.116 --> 0:29:46.956
<v Speaker 2>all day long to donate their own blood after so

0:29:47.116 --> 0:29:51.396
<v Speaker 2>much bloodshed. Martin heard about it like all of us did,

0:29:51.916 --> 0:29:52.956
<v Speaker 2>and was devastated.

0:29:53.676 --> 0:29:56.396
<v Speaker 10>And I didn't quite get at the beginning that it

0:29:56.436 --> 0:29:58.676
<v Speaker 10>was a gay nightclub, and you know, it was at

0:29:58.676 --> 0:30:01.396
<v Speaker 10>the time the largest mass shooting in US history, forty

0:30:01.476 --> 0:30:03.676
<v Speaker 10>nine people. And so I was, you know, Paul, as

0:30:03.716 --> 0:30:09.116
<v Speaker 10>everybody else was. And truly I waited for responses from

0:30:09.196 --> 0:30:12.276
<v Speaker 10>the USCCB, the US Bishop's Conference, because I knew that

0:30:12.396 --> 0:30:16.876
<v Speaker 10>in every other instance before that and since that the

0:30:16.916 --> 0:30:19.516
<v Speaker 10>bishop's conference and the local bishops come out immediately with

0:30:19.596 --> 0:30:22.076
<v Speaker 10>this statement, you know, we stand with our brothers and

0:30:22.116 --> 0:30:24.876
<v Speaker 10>sisters wherever in Texas, and this Methodist church and this

0:30:24.956 --> 0:30:30.516
<v Speaker 10>stopping mall wherever, we are with you. Nothing radio silence.

0:30:30.636 --> 0:30:33.956
<v Speaker 10>I really couldn't believe it, and I thought they can't

0:30:33.996 --> 0:30:37.276
<v Speaker 10>even rouse themselves to say they're sorry.

0:30:37.436 --> 0:30:40.836
<v Speaker 2>Do you think it was deliberate like that or was it?

0:30:40.996 --> 0:30:41.196
<v Speaker 11>No?

0:30:41.276 --> 0:30:44.956
<v Speaker 10>You know one of my professors of more or theology

0:30:44.956 --> 0:30:47.276
<v Speaker 10>at Boston College who I think you'd really like in

0:30:47.396 --> 0:30:49.916
<v Speaker 10>terms of his writing, Jim Keenan.

0:30:50.076 --> 0:30:50.716
<v Speaker 11>I met with him.

0:30:50.756 --> 0:30:53.476
<v Speaker 10>Keenan in roll perfect person to talk to. He points

0:30:53.516 --> 0:30:56.436
<v Speaker 10>out that for Jesus and the Gospels, sin is usually

0:30:56.436 --> 0:30:58.636
<v Speaker 10>not where people are weak but trying, you know, people

0:30:58.636 --> 0:31:03.116
<v Speaker 10>are really struggling, but where people are strong and not bothering. So,

0:31:03.236 --> 0:31:06.516
<v Speaker 10>for example, the Good Samaritan, the priest, and the Levite

0:31:06.516 --> 0:31:08.636
<v Speaker 10>simply they don't bother. They just don't bother. They could

0:31:08.636 --> 0:31:11.116
<v Speaker 10>help the guy, but they don't bother. And so Jim

0:31:11.196 --> 0:31:13.796
<v Speaker 10>Keenan said, for Jesus, sin is a failure to bother

0:31:13.916 --> 0:31:19.716
<v Speaker 10>to love. And so after Orlando, the bishops just didn't bother.

0:31:20.596 --> 0:31:22.916
<v Speaker 10>They didn't bother and I thought that was sinful, and

0:31:22.956 --> 0:31:24.276
<v Speaker 10>I was really angry about it.

0:31:24.996 --> 0:31:28.436
<v Speaker 2>Now James Martin is angry. He thinks that some of

0:31:28.436 --> 0:31:33.116
<v Speaker 2>his religious superiors have acted sinfully. So what does he do?

0:31:33.916 --> 0:31:39.676
<v Speaker 2>He descends into the particulars. The specific case in front

0:31:39.716 --> 0:31:42.516
<v Speaker 2>of us is about the Catholic Church's moral response to

0:31:42.556 --> 0:31:47.036
<v Speaker 2>gay people. Are there gay people within the Catholic Church? Yes,

0:31:47.636 --> 0:31:51.756
<v Speaker 2>there are, Who are they exactly? Well, there are people

0:31:51.796 --> 0:31:55.116
<v Speaker 2>with a certain sexual orientation, but they're more than that.

0:31:56.196 --> 0:31:59.076
<v Speaker 10>I mean, the thing that most people misunderstand about LGBT

0:31:59.116 --> 0:32:02.996
<v Speaker 10>Catholics and LGBT Christians is that for them, it's not

0:32:03.036 --> 0:32:05.636
<v Speaker 10>often about their sexual welly, it's about Jesus. It's about prayer.

0:32:05.636 --> 0:32:08.596
<v Speaker 10>It's about God and the relationship to the church and

0:32:08.676 --> 0:32:11.716
<v Speaker 10>the sacs and helping the poor and their friends, and

0:32:11.756 --> 0:32:14.076
<v Speaker 10>so their sexual lives are just a part of it.

0:32:14.116 --> 0:32:15.956
<v Speaker 10>So would be like saying, a straight person came to me,

0:32:16.036 --> 0:32:18.356
<v Speaker 10>what would you say about sex? Well, that might be

0:32:18.396 --> 0:32:20.396
<v Speaker 10>one thing we talk about, but that's not the whole

0:32:20.396 --> 0:32:21.196
<v Speaker 10>thing we talk about.

0:32:21.876 --> 0:32:25.996
<v Speaker 2>What's the most important particular about gay people within the

0:32:25.996 --> 0:32:28.436
<v Speaker 2>Catholic Church that they're Catholics.

0:32:30.436 --> 0:32:32.076
<v Speaker 10>I always like to say to people, you know, it's

0:32:32.076 --> 0:32:34.756
<v Speaker 10>not a question of making them Catholic. They're already Catholic,

0:32:34.796 --> 0:32:37.476
<v Speaker 10>they're baptized. It's their church just as much as the

0:32:37.476 --> 0:32:38.596
<v Speaker 10>pope or the bishop or me.

0:32:39.516 --> 0:32:43.636
<v Speaker 2>Now Martin does some taxonomy. We have a group within

0:32:43.676 --> 0:32:46.756
<v Speaker 2>our church who, in one respect behave in a way

0:32:46.796 --> 0:32:52.196
<v Speaker 2>that's contrary to church teaching. What other cases are like that? Well,

0:32:52.236 --> 0:32:55.556
<v Speaker 2>he says, there are actually lots of people, quite happily

0:32:55.636 --> 0:32:58.476
<v Speaker 2>welcomed within the Catholic Church who in some part of

0:32:58.516 --> 0:33:00.956
<v Speaker 2>their life also violate church teaching.

0:33:01.356 --> 0:33:04.156
<v Speaker 10>You see with LGBT people being fired. You know, even

0:33:04.196 --> 0:33:07.116
<v Speaker 10>these days, you're not following this rule. What about the

0:33:07.196 --> 0:33:09.876
<v Speaker 10>other rules? Always say to people. Are you firing people

0:33:09.876 --> 0:33:13.996
<v Speaker 10>who practice birth control or in vitro fertilization? No, we're not.

0:33:14.236 --> 0:33:16.756
<v Speaker 10>Do you fire people who aren't generous to the poor? Oh,

0:33:16.676 --> 0:33:18.436
<v Speaker 10>we would never do that. Well, why not, that's a

0:33:18.436 --> 0:33:21.596
<v Speaker 10>pretty important rule from Jesus. Oh, well that's different.

0:33:22.396 --> 0:33:26.356
<v Speaker 2>The casuist asks, why is that different? How is the

0:33:26.356 --> 0:33:29.116
<v Speaker 2>Biblical directive to give to the poor, a teaching that

0:33:29.156 --> 0:33:32.116
<v Speaker 2>has been at the center of Christian practice for two

0:33:32.156 --> 0:33:37.196
<v Speaker 2>thousand years, somehow less essential than being straight? If you

0:33:37.236 --> 0:33:40.756
<v Speaker 2>fire people for one sort of rule violation, why aren't

0:33:40.756 --> 0:33:45.516
<v Speaker 2>you firing them for another. After his initial response to

0:33:45.556 --> 0:33:48.276
<v Speaker 2>the Pulse shooting, Martin wrote an article on the church

0:33:48.316 --> 0:33:51.476
<v Speaker 2>in the gay community and then a book. And what's

0:33:51.516 --> 0:33:54.476
<v Speaker 2>strange about reading both is you keep waiting for the

0:33:54.516 --> 0:33:57.756
<v Speaker 2>other shoot a drop. So here's my question, though from

0:33:57.796 --> 0:34:02.436
<v Speaker 2>an outsider. So one responsive answer might be, if you're

0:34:02.436 --> 0:34:05.636
<v Speaker 2>that disappointed in your church, why don't you leave the church?

0:34:06.116 --> 0:34:07.636
<v Speaker 10>Because this is on the first of all, it's only

0:34:07.636 --> 0:34:08.996
<v Speaker 10>one part of what the church is doing.

0:34:09.196 --> 0:34:09.676
<v Speaker 6>Yeah, right.

0:34:09.996 --> 0:34:11.756
<v Speaker 10>Second of all, you could just say that about your country,

0:34:11.876 --> 0:34:16.516
<v Speaker 10>your family. I mean, you know, like the current presidential administration,

0:34:16.916 --> 0:34:18.996
<v Speaker 10>why aren't you leaving? People say, well, I'm an American. Well,

0:34:18.996 --> 0:34:22.436
<v Speaker 10>I'm a Catholic too, And truly, you know, given that

0:34:22.476 --> 0:34:24.876
<v Speaker 10>I'm not challenging any church teaching and really talking more

0:34:24.916 --> 0:34:27.356
<v Speaker 10>about the Gospels, there's no reason to leave. I've also,

0:34:27.716 --> 0:34:30.556
<v Speaker 10>you know, to be clear, I've also made several promises.

0:34:30.836 --> 0:34:33.156
<v Speaker 10>I took a vows at Jeshua that i'd stay. I

0:34:33.196 --> 0:34:35.196
<v Speaker 10>made a promise as a priest at my ordination that

0:34:35.236 --> 0:34:39.676
<v Speaker 10>i'd stay. So I'm not going anywhere. Yeah, that to

0:34:39.716 --> 0:34:40.876
<v Speaker 10>me is not even a question.

0:34:41.756 --> 0:34:45.756
<v Speaker 2>Now again, consider what he says here. I'm not challenging

0:34:45.836 --> 0:34:49.636
<v Speaker 2>any church teaching. He's not tackling this issue at the

0:34:49.716 --> 0:34:53.116
<v Speaker 2>level of theological doctrine. I have to admit that this

0:34:53.276 --> 0:34:56.956
<v Speaker 2>puzzled me at first. Martin is an intellectual, a scholar,

0:34:57.076 --> 0:35:00.036
<v Speaker 2>a serious person like most of us. I assume that

0:35:00.116 --> 0:35:02.916
<v Speaker 2>to be an intellectual and a serious person is to

0:35:03.036 --> 0:35:08.676
<v Speaker 2>engage first and foremost with principles. But Martin isn't interested

0:35:08.716 --> 0:35:11.876
<v Speaker 2>in bouncing on some point of church doctrine. He's a

0:35:11.956 --> 0:35:15.636
<v Speaker 2>Jesuit thousands of miles from the Vatican, trying to live

0:35:15.676 --> 0:35:21.796
<v Speaker 2>his faith in the real world. Saint Ignatius famously told

0:35:21.796 --> 0:35:25.636
<v Speaker 2>his followers that their first obligation on their travels was

0:35:25.676 --> 0:35:29.836
<v Speaker 2>to console those who were suffering or marginalized. That's why

0:35:29.876 --> 0:35:33.476
<v Speaker 2>you descend into the particulars, because if you do not

0:35:33.556 --> 0:35:37.116
<v Speaker 2>immerse yourself in the specifics of someone's life and circumstance,

0:35:37.716 --> 0:35:42.116
<v Speaker 2>then all you can offer is platitudes or outrage. You

0:35:42.196 --> 0:35:44.196
<v Speaker 2>cannot truly offer consolation.

0:35:44.876 --> 0:35:46.676
<v Speaker 10>And so I'm trying to sort of encourage my brother

0:35:46.716 --> 0:35:49.476
<v Speaker 10>and sister Catholics to do with their LGBT brothers and sisters.

0:35:49.716 --> 0:35:51.836
<v Speaker 10>You encounter the person as they are and you accompany them,

0:35:51.836 --> 0:35:56.676
<v Speaker 10>which is what Jesus does. So you know that's jesuitical.

0:35:56.756 --> 0:36:10.636
<v Speaker 2>So be it, Yeah, so be it. Revisionist History is

0:36:10.716 --> 0:36:15.316
<v Speaker 2>produced by Meil Label and Jacob Smith with Camille Baptista.

0:36:16.076 --> 0:36:20.436
<v Speaker 2>Our editor is Julia Barton. Flawan Williams is our engineer.

0:36:20.836 --> 0:36:24.836
<v Speaker 2>Fact checking by Beth Johnson. Original music by Luis Gierra.

0:36:25.636 --> 0:36:31.236
<v Speaker 2>Special thanks to Carl mcgliori, Heather Fein, Maggie Taylor, Maya Kanig,

0:36:31.676 --> 0:36:37.236
<v Speaker 2>and Jacob Weisberg. Revisionist History is brought to you by

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<v Speaker 2>Pushkin Industries. I'm Malcolm Gladow