The flood of donations was considered to be a sign of God’s approval of Mother Teresa’s congregation. We were told that we received more gifts than other religious congregations because God was pleased with Mother, and because the Missionaries of Charity were the sisters who were faithful to the true spirit of religious life. Our bank account was already the size of a great fortune and increased with every postal service delivery. Around $50 million had collected in one checking account in the Bronx…. Those of us who worked in the office regularly understood that we were not to speak about our work. The donations rolled in and were deposited in the bank, but they had no effect on our ascetic lives or on the lives of the poor we were trying to help.
Without an audit, it is impossible to say with certainty what becomes of Mother Teresa’s hoards of money, but it am possible to say what the true purpose and nature of the order is, and to what end the donations are accepted in the first place. Susan Shields again:
For Mother, it was the spiritual well-being of the poor that mattered most. Material aid was a means of reaching their souls, of showing the poor that God loved them. In the homes for the dying, Mother taught the sisters how to secretly baptize those who were dying. Sisters were to ask each person in danger of death if he wanted a ‘ticket to heaven’. An affirmative reply was to mean consent to baptism. The sister was then to pretend she was just cooling the person’s forehead with a wet cloth, while in fact she was baptizing him, saying quietly the necessary words. Secrecy was important so that it would not come to be known that Mother Teresa’s sisters were baptizing Hindus and Moslems.
Thus the smaller hypocrisy conceals a much greater one. ‘Our Constitution forbade us to beg for more than we needed, but the money in the bank was treated as if it did not exist.’ And thus the affectation of modesty and humility masks both greed and ambition, not to say arrogance.
I also have permission to quote from a letter I received from Emily Lewis, a seventy-five-year-old nurse who has worked in many of the most desperate quarters of the earth. At the time she wrote to me, she had just returned from a very arduous stint in Rwanda (a country about which Mother Teresa has been silent, perhaps because the Roman Catholic leadership in that country was complicit in the attempted genocide of the Tutsi people in the summer of 1994). Ms Lewis’s testimony follows:
My own experience of Mother Teresa occurred when she was being honored at the 1989 luncheon meeting of the International Health Organization in Washington, D.C. During her acceptance speech, she spoke at length of her opposition to contraception and her activities to save the unwanted products of heterosexual activity. (She also touched on AIDS, saying she did not want to label it a scourge of God but that it did seem like a just retribution for improper sexual conduct.) Although she said that God could find it in his heart to forgive all sinners, she herself would never allow a woman or a couple who had had an abortion to adopt one of ‘her’ babies. In her speech Mother Teresa frequently referred to what God wants us to think or do. As my table-mate (an MD from Aid to International Development) remarked to me: ‘Do you think it takes a certain amount of arrogance to assume that you have a direct line to God’s mind?’
Is it going too far to liken Mother Teresa to some of our infamous televangelists, turning their audiences on to what is in God’s heart and mind while encouraging and accepting all donations?
The rich world likes and wishes to believe that someone, somewhere, is doing something for the Third World. For this reason, it does not inquire too closely into the motives or practices of anyone who fulfills, however vicariously, this mandate. The great white hope meets the great black hole; the mission to the heathen blends with the comforting myth of Florence Nightingale. As ever, the true address of the missionary is to the self-satisfaction of the sponsor and the donor, and not to the needs of the downtrodden. Helpless infants, abandoned derelicts, lepers and the terminally ill are the raw material for demonstrations of compassion. They are in no position to complain, and their passivity and abjection is considered a sterling trait. It is time to recognize that the world’s leading exponent of this false consolation is herself a demagogue, an obscurantist and a servant of earthly powers.
II
The Catholic Church is a limitless source of fascination, to believers as well as to doubters and unbelievers, because of its attitude toward sex and procreation. Its official dogmas, derived in the main from St Paul but elaborated down the centuries, forbid clergy from being married and prohibit women from being clergy. Homosexual acts are condemned, as in a way are homosexual persons. Heterosexual acts taking place outside the bond of lawful matrimony are condemned, whether premarital or extramarital. The sexual act within marriage is frowned upon unless it has reproduction as its object Solitary sex is taboo. The preaching of such a range of prohibitions, and its enforcement by male and female celibates, has been the fertile soil for innumerable reflections, autobiographies and polemics from the Confessions of St Augustine to Mary McCarthy’s Memoirs of a Catholic Girlhood.
Reverence for life, especially in its vulnerable condition in utero, is a sine qua non of Catholic teaching, and one which possesses a great moral strength even in its extreme forms. A woman experiencing danger in childbirth, for example, is supposed to sacrifice her own life for that of the child. (Judaism, which has codes no less ethical, tends to mandate the opposite decision, for the greater good of the family.) When mass rapes occurred in the course of aggressive war in Bangladesh and later in Bosnia, Mother Teresa in the first case and the Pope in the second made strenuous appeals to the victims not to abort the seed of the invader and the violator. Give the child up for adoption, or raise it in a spirit unlike the one in which it was conceived — this was the injunction. While it can be seen as grotesque to lecture women who are in such desperate dilemmas, there is none the less something impressive and noble in the high priority the Church gives to potential life. Humans, it says, blaspheme when they throw away a foetus, because they cannot assume the right to dispose of another’s life and they cannot presume to know the future. Children born with appalling deformities in sordid and overcrowded homes have been known time and again, after all, to defy all material odds and become exemplary, or merely human.
But the nobility of this essential teaching is compromised by the fact that it depends on an unnecessary theological assumption about ‘ensoulment’ — the point at which Thomas Aquinas maintained that a life became human and immortal. Two objections can be made here, the first being that human life can and should be respected whether or not it is constituted by a creator with an immortal soul; to make the one position dependent upon the other is to make the respect in some way contingent Second, if a fertilized egg is fully human, then all terminations of pregnancy at any stage and for any reason are to be regarded as murder. This offends against the natural or instinctive feeling in favour of the pregnant woman and the occupant of her womb, because it blurs the distinction between an embryonic group of cells and a human with a central nervous system. The distinction between abortions in the first and third trimesters, a distinction which speaks both to our ability to avoid casuistry and to our inborn wish to have a say in our own fates, is therefore null and void in Catholic teaching. Some of the coarsening in arguments on the other side of the case — arguments which bluntly and unscientifically define the foetus as a mere appendix to the woman’s body — no doubt result from confrontation with this absolutist edict Then there is the fact that Catholic prohibition on abortion comes indissolubly linked to a prohibition on birth control and contraception. Again, more is involved than the technical and dogmatic finding that certain forms of contraception, such as some versions of the intrauterine device which expels fertilized ova, actually are abortifacient in the fundamentalist definition of the term: the ban extends to all means and methods of avoiding conception, and indeed to the very intention of doing so. It is as ‘natural’ in humans to seek control over their biological fecundity as it is for them to wish to have children in the first place. The Roman Catholic Church stands alone in condemning the desire to remove oneself from the caprices ofnature and evolution, and the Roman Catholic Church has great political power over millions of poor and fertile people.