Any political idea in a work of literature is like a pistol shot in the midst of a concert.—Stendhal.

I.

It was Silone, I believe, who proposed that we might be communists without the Party and Christians without the Church. Individually, perhaps : collectively, it can scarcely be doubted we lack the necessary courage and self-discipline. Belloc, I suspect, came closer to evaluating our gifts when he advised ‘always keep ahold of nurse. . . .’ The difficulty is, of course, that most of our nurseries are empty of nurses—the last wraith of a political nanny had disappeared some time before Mr Wilson sent for his famous removal van, and now that those long-serving retainers, the Latin Mass and the 1662 Anglican Communion, are skipping among us as vernacular folk masses and Second and Third Series, it is understandable that we should be in some confusion. Indeed, despite Silone, our predicament is such that we cling yet more tightly to the only security available. It is perhaps pleasantly ironic that for many of us the last and most esteemed resource is none other than Progressive nanny. Orwell could see the way of it a quarter of a century ago.

‘Almost everyone nowadays, even the majority of Catholics and Conservatives is progressive, or at least wishes to be thought so. . . . We are all of us good democrats, anti-fascist, anti-imperialist, contemptuous of class distinction, impervious to colour prejudice, and so on and so forth’, (England your England. Seeker and Warburg.)

Regrettably, some of the pleasanter aspects of such a position are now more in question than they were when Orwell wrote—colour prejudice wears all the dignity of democratic consensus—but for the most part the position remains unaltered and has probably been strengthened by the dominant position of television as a means of influencing public attitudes.

In December 1972 Luis Corvalán, the general secretary of the Chilean communist party, was asked if a coup d’etat was possible. ‘It is theoretically possible. But I don’t expect it to happen, because I’m full of confidence in the success of the policies being implemented by the Unidad Popular. And, moreover, there are two very important institutions, the Catholic Church and the armed forces, which have, through their leaders, made themselves very clear on this issue.’ Ten months later Corvalán’s expectations and the hopes of people inside and out of Chile were totally destroyed in a savage and brutal coup.

Corvalán and the communist party were not the only people to seriously misread the situation. I believe the Christian Democrats also totally misjudged the strength of extreme right wing forces. Certainly Corvalán was tragically wrong: the armed forces were the final agents of the coup; the Catholic Church stood by, and a couple of days later the hierarchy were gathered in prayer with the military leaders. The role of the church and of Christianity in the Chilean process is important and I shall return to the theme towards the end of this account.

Most people probably have at least fragmentary ideas of the events which led to the death of Salvador Allende and the installation of the military junta. A complete analysis of the history of the U.P. would need a book. All I can hope to do in a short article is to try to outline some of the main changes in the balance of forces in Chile between 1970 and 1973. Inevitably I shall have to omit discussion of many important factors—for reasons of space there will be little discussion of the agrarian reform, important though it was. However, I believe the outline here to be a reasonably coherent version of events.

An article by Fr Kevin T. Kelly recently published in The Clergy Review under the title ‘A Positive Approach to Humanae Vitae’ is an attempt at making a dispassionate evaluation of the teaching of that Encyclical on birth regulation. The attempt is successful, in that the article correctly weighs up the teaching of the Encyclical against the other statements of the Magisterium which immediately preceded or followed that Encyclical.

The untasty dish served by Pope Paul in 1968 is at last being made palatable; the trouble is that, in the process, the ingredients adduced from more savoury sources are changing the nature of the dish. Contraception, admittedly, remains evil. It is no longer, however, intrinsically evil; that is to say, it is no longer a type of action whose evilness cannot be exorcised by circumstances and that admits of no case in which its performance could be squared with God’s Will and man’s good. Contraception is now evil ‘in the premoral sense’. Like killing, which remains evil even when the total action of which it is a part makes it legitimate to take another man’s life, so is contraception: the total action can be a moral good and so legitimate the inclusion of contraception, without for that reason denying its premoral evil character.

The pastoral guidance given by Fr Kelly is in keeping with his assessment of the morality of contraception: ‘If a couple accept Humanae Vitae in the sense suggested in this article, then if they are using some form of contraception they ought to admit that what they are doing is not fully in accord with the objective demands of God’s Will for them’.

Nobody who cares about the future of religious life should fail to study the recent essay on the subject by Jerome Murphy O’Connor, an Irish Dominican who teaches at the Ecole Biblique in Jerusalem— an entire issue of Supplement to Doctrine and Life is given over to it (No. 45, May-June, 1973). What he has to say is so illuminating that it is worth repeating the main idea here, adding some comments and observations to back up his argument.

1—The raison d’etre of religious life

The question of priorities is crucial. What service do religious have to offer the Church and society? As they proceed to retrenchment and reform, the dilemma that confronts religious today is as follows: are they to decide what work they should be doing (teaching, nursing, preaching, whatever) and then allow the style of their life to be determined by that, or are they to make the form and quality of their community life the priority? Fr Murphy O’Connor is categorical : ‘What is important is that religious recognize that the primary service they render to the Church and to the world is the witness of their life together as a community’. Though religious increasingly do regard their service to the Church and to society as teachers, nurses, preachers, etc., as the primary determinant and seek to define the nature of religious life in terms then of work, this job- oriented approach in fact distorts religious life and leads to the disintegration of religious orders and communities.

For how can religious define and justify their existence as religious primarily in terms of the jobs they undertake ? Does a woman have to become a nun in order to teach or to nurse ?

Theological Dictionaries are a valuable asset for any preacher. They can usually provide a helpful bibliography or perhaps the germ for preaching or lecturing on most theological topics. The Sacramentum Mundi article on Poverty is no exception; not however, because of its theological profundity, but because of the response evoked by the badness of parts of the section on the moral theology of poverty. Here are some of the offending passages:

I think the passages quoted are bad, firstly because of the factual errors they contain, but more seriously because they show a misunderstanding of what Christians understand by poverty and what underlies the Christian’s response. ‘In the Western world only isolated individuals lack the bare necessities of life. The understanding of poverty has largely disappeared from these countries.’ That may be a convenient myth reinforcing the mistaken belief that the Western world is on its great march of progress, but it muffles the truth about the real situation.

It was my original intention to write this article about black theology in South Africa, where I first encountered the movement. But two things have led me to form the opinion that black theology is of crucial importance to Christianity all over the world, and not just in South Africa, or in the United States, where the idea was born. One has been my reading of two books by the black American theologian James H. Cone, Black Theology and Black Power, and A Black Theology of Liberation ; and the other has been my introduction, very recent and superficial though it is, to the race question, and kindred political questions, in Great Britain. So I will, after all, devote this article to the subject of black theology as such, and chiefly in the form of a review of Cone’s two books. But I will lead into this subject by way of black theology in South Africa.

In writing this article I incur the risk of bringing down on my head the hostility and scorn of black theologians, or quite simply of blacks. As a white man I have no business to poke my long Caucasian nose in. Cone is quite scathing in BTL (p. 194) on two white liberals who presumed to write on the black power movement; and on the same page he writes: ‘To whites who want to know what they can do (a favourite question of oppressors) black theology says, “Keep your damned mouth closed, and let us black people get our thing together.” ‘ Still, just as in the dominant white ethos of today, or at least of a generation ago, it was possible for a black man to be a good nigger, and sometimes even earn the supreme accolade of being told that he was a true white man, in spite of his skin (You’re a better man than I am, Gunga Din), so in the black ethos of the dominated which we are going to be looking at, it is possible for a white man to be a good honky.

Dialogue between Marxists and Christians is no longer surprising. It seems to me, however, that it frequently takes place on far too wide a plane. Marxism and Christianity are juxtaposed as two competitive all-embracing ‘philosophies of man’, and the discussion is conducted in ultimate, cosmological and metaphysical terms. I realize that this is all very well, and probably very necessary too; it does not, however, seem to me to exhaust all the interesting and important questions that Christians and Marxists, or Marxist Christians, should explore.

I write now for Christians who, in their understanding of society, social change and political controversy, recognize that Marx has made a fundamental and essential contribution to our diagnosis of social ills and our prescription for their cure. Along with these positions, they (probably necessarily) accept Marx’s criticism of the repression, physical and psychological, which have at times been perpetrated and justified in the name of Christianity.

I will assume, then, that if my reader has any quarrels with Marxism, it is not on the broad issues that I have just mentioned. We will then be able to look at another kind of question, which I think is equally interesting and important.

Dr Jack Goody has over a period of twenty years done extensive fieldwork in northern Ghana, mainly among the LoDagaa (more commonly known as the Dagarti) and the Gonja. In both areas, he has exercised very satisfactorily the normal skills of the anthropologist dutifully recording the size of farming groups, and the ways inheritances are divided. However, farms are cultivated, and inheritances shared by human beings, who use language and live in time; and Goody’s awareness of this has made him responsible for three books which related the history and literature (both written and oral) of northern Ghana to a wider world. In Technology, Tradition and the State in Africa Dr Goody argued that Ghanian history is significantly influenced not only by the means of production, but also by the means of destruction, the horse, associated with Islam and the savannas, and guns, associated with Christendom and the forests. In a contribution to Literacy in Traditional Societies Dr Goody showed in the West African context, but with obviously much wider relevance, that the break-through to literacy may lead not towards secularization, but rather to mythifying and mystifying to a much greater degree than before. In The Myth of the Bagre Goody has not only increased the available corpus of African oral literature by giving us the original texts and annotated translations of the two long Bagre poems, but has also indicated its place in the religion and world-view of the LoDagaa and its relevance to contemporary discussions of myth.

The LoDagaa are not, strictly speaking, a ‘tribe’ in the colonialist sense of an obviously distinctive group, sharply distinguished from their neighbouring tribes. As happens in a number of areas in Africa, this particular area of northern Ghana is marked by a lack of coincidence between cultural and linguistic boundaries, and by the gradual way cultural differences appear with gradually increasing distance. Even the term has been selected for use to cover a given area by Dr Goody, albeit with some justification in local usage.