John Milbank Extended Interview

Read more of Deryl Davis’s interview about Archbishop of Canterbury Rowan Williams with University of Virginia religion professor John Milbank:

On orthodoxy:
Rowan Williams is entirely orthodox, theologically speaking, and he belongs to a generation of Anglican theologians who have reverted to a certain kind of critical, creative orthodoxy in reaction to an earlier generation of predominately liberal theologians.

rowanwilliamspreview-post03-milbank

On issues of sexuality and evangelical opposition:
It is very important to point out, first of all, that the Anglican church has already said that for the laity, faithful homosexual relationships are all right and indeed are to be celebrated. So there’s an inconsistency; these are not considered all right for the clergy. And Rowan Williams, quite correctly in my view, has always held that clergy are human beings, too, and if we’re saying this is humanly all right, then it must also be okay for the clergy.

The number of evangelicals who are opposing him at this point is not so very great, and even some conservative evangelicals who have a lot of hesitations over this issue are nonetheless giving Rowan Williams tremendously strong support. The most sophisticated, the most interesting evangelicals are supporting him because they realize that this isn’t the only issue around.

Rowan has made it abundantly clear that he has to abide by the view of the whole global Anglican church. He’s not going to actively campaign [about homosexuality], I don’t think. Of course, he’s not going to change his mind. But he’s very aware that he’s now in a different position, and that in the whole Anglican church throughout the world, if you include the Third World particularly, there’s a lot more hesitation over this issue. Nor do I think that Rowan wants to get caught up on this issue alone; it could stymie the whole of his primacy if he did that. He’s stated very clearly that it’s a matter for the whole of the church, and he’ll abide by that decision. He realizes that he’s in a different position now from when he was Archbishop of Wales-there are many more people in the Anglican church as a whole who are worried about this issue. But he’s not going to change his mind.

On politics:
He’s a saint, and he’s a politician, and the two things don’t contradict each other in my view. He’s not a politician in the sense that he thinks of this as quite apart from his religion. He belongs to a tradition that sees the church itself as the anticipation of the heavenly kingdom, that sees the church itself as a social project, as the place where true human flourishing could come into being. There’s a political dimension to his theology, but it is integrated with the whole of his Christian vision.

In every sense, he can be considered a Christian Socialist. It’s clear that he is in that tradition, and he’s identified himself as an “old Labor” supporter in contrast both to new Labor and perhaps in contrast to what [U.S. Secretary of Defense Donald] Rumsfeld now calls the “new Europe” as well. But he’s by no means a statist socialist. He belongs much more to a tradition that stresses cooperative organization-people on a small scale organizing things for common benefit and not putting profit first and foremost.

On preemptive war with Iraq:
It’s clear that he has very grave misgivings about the justice of such a war. Rowan is uneasy about the war in Iraq or probably opposed to it. He doesn’t think that such a war would fulfill the criteria for a just war as traditionally articulated by Christian theology. He thinks that it wouldn’t be a proportionate conflict, that the risks involved in this conflict don’t justify the end being sought. I also think he’s very dubious about the real motivations behind this war.

Rowan is not a pacifist. He’s not opposed to all war on principle, and indeed I think it’s very unlikely that an Archbishop of Canterbury could be a pacifist. But it’s also clear that he thinks the criteria for a just war are extremely rigorous and extremely hard to meet, and it’s likely that most wars in the modern world are not going to meet those criteria.

On political activism and the tradition of his predecessors:
He is incomparably more active. He reaches back to a long tradition of high church archbishops who are very, very concerned with social and political issues. There’s a strong traditional feeling in that branch of the Anglican church that the Incarnation has social relevance, that the kingdom of God must to some extent be incarnated in the social order. Rowan adds to that a much stronger feeling for the catastrophe and unavoidable tragedy of human life. He balances it out in that way. But he has real social and political vision, and he’s made it quite clear that he will speak out on a whole range of political issues. He’s going to speak out against the total commercialization of every aspect of life. He’s going to resist both the spread of the market into every corner of life and the spread of the nation state or what is referred to as the market state, a kind of international conglomeration of states into every aspect of life. He’s already said that we need to speak out in favor of the role of intermediate institutions-institutions belonging neither to the market nor the state and which mediate between very local life and the politics of the center and the power of corporations. He thinks that churches can play a great enabling role in supporting such intermediate kinds of society.

At the moment, we have businesses that exist to generate profit on the one hand, and we have all the apparatus of central government and central law and policing on the other hand, and we need far more forums in which people can come together and talk about the social and collective good-quality of life and the purposes of life for individuals and communities that aren’t simply to do with profit or security or the power of the state. I think he thinks that churches already are those kind of societies, those kind of communities. They’re concerned with the common welfare and therefore they can be the brokers, as he puts it, for the creation of those kind of debates and for the formation of intermediate organizations that can make participatory democracy far more real.

On church decline:
It’s an absolutely massive problem, and in many ways that’s the primary reality that he’s going to face. It’s clear that Rowan is completely uninterested in the idea of a well-managed decline, which I think the Anglican establishment so far has entertained much too much. To the contrary, Rowan thinks that we either go down fighting or we return. He’s already indicated that one of the primary tasks is to recapture people’s imagination for Christianity. And allied to that for Rowan is the idea of seeing the importance of the imagination itself-that in many ways, if you unleash the imagination, you grasp much wider dimensions to truth, and you’re open to the kind of truths that religions are talking about. The whole area of the arts and the question of liturgy and the question of resacrilizing time and space are going to be important for RowanÉThere’s a sort of uniformity to liturgical practice now; the same thing happens all the time. But this is not a matter at all of simply going back to old forms of words or necessarily always old gestures. The Anglican tradition has put a lot of stress upon the beauty of worship. But there is a kind of drab uniformity that has entered into new liturgies-rather flat language, a loss of the sense of liturgical movement, that physical movement is part of the liturgy, that liturgy is not simply a drama, it’s not simply a spectacle that you watch; it’s something you really perform and in making that performance, you are somehow linking eternity and time. I think Rowan will encourage very much forms of liturgy that return to a more imaginative use of language and a more creative use of movement and gesture and introduce more variety for special occasions, the special festivals of the church’s year.

I think that Rowan will think that the church has a responsibility to maintain a presence in every part of the country. The Church of England still has a parish system; in other words, it’s not congregational in its assumptions. The assumption is that it is making provision for all the people of the United Kingdom. Therefore, maintaining a presence everywhere remains the church’s responsibility, even if it’s economically difficult.

He will not think that he should spend all his energies trying to resolve the economic and administrative problems of the church, and instead he will think that he should devote his energies to trying to reignite a Christian vision, because if you can do that, maybe these problems will take care of themselves.

On global injustice and other issues to be faced:
There are a huge number of Anglicans in Africa, so I’m sure that Rowan is going to think that he has a great responsibility for that continent. I certainly think that he’s going to be very concerned with issues of global injustice. It’s very difficult to say what he is going to do specifically, but I’m sure that he’s going to fight very hard against what he sees as a weighting of all the rules in favor of the wealthy West.

I’ve already mentioned imagination-the idea of the imagination as a road to truth and to a true envisaging of Christianity, which is a very powerful Anglican tradition that Rowan continues. A second thing also concerns the matter of truth. I think that Rowan is going to insist on the rigorous intellectual credibility of Christianity, and he has another battle on his hands there. For many people in Britain today, all religion is seen as just ridiculous, particularly amongst the chattering classes, and it’s assumed that Christianity has very weak intellectual credentials. To some extent, the church has almost gone along with that by playing safe and talking about “doing good” and “pastoral care” and more affective issues. Rowan, to the contrary, will insist that Christianity is a truly possible, rigorous vision that people can hold.

Bishop Frank Griswold Extended Interview

Read more of Deryl Davis’s interview about Archbishop of Canterbury Rowan Williams with Bishop Frank Griswold:

On Rowan Williams:

rowanwilliamspreview-post01-griswold

I’ve known Rowan since about the beginning of the ’90s, when he was Lady Margaret Professor of Divinity at Oxford University, and he is first of all a scholar. He’s very much a person of prayer, and he also is someone connected to the social issues of the day. He is a person who thinks broadly and widely, and he is able to translate classical theological concepts into contemporary realities. He’s also a poet, and that dimension also comes into play. I know that one of the things that he is most concerned about is religion once again capturing people’s imagination, being perceived as something alive, something engaging, something that draws us out of ourselves into an expanded sense of reality.

Having been a bishop for a number of years in addition to being a scholar, he [has] a pastoral sensitivity (he understands how people work, he understands their struggles at the most elementary level), and that hands-on experience as a bishop in Monmouth has prepared him wonderfully for the role he now has as Archbishop of Canterbury, because he has a sensitivity to people in a variety of contexts. He understands that the Gospel gets lived out in very different ways depending on where you are, depending on the issues you’re confronting, depending on the demands of your particular life and all that it contains. He’s going to be very good at speaking what I might call “a universal word” and helping different parts of the Anglican Communion across the globe to appreciate and understand each other at a very deep and integral level.

On spirituality:
I would say that Rowan Williams is by nature a contemplative, and by that I mean he takes the life of prayer very, very seriously. His prayer and his theology have in a very deep way become one. One of the ancients said that a theologian is one who prays, and I think that is a wonderful description and definition of Rowan. His prayer has opened him more and more deeply to the surprising mystery of God as it unfolds in different ways and stretches us and presents us with seeming contradictions and ambiguities that rationality simply can’t make sense of, and yet at that deeper level of encounter with the divine mystery of God, which is the heart of prayer, various things come together in ways that draw us beyond our normal patterns of knowing. That contemplative dimension… will serve him well as Archbishop of Canterbury.

On his interests:
What Rowan has is what I might call a catholic view of the world, in which everything is revelatory of God’s action, in which everything brings together in a very deep way the purposes of God, and so miners or dock workers on strike are just as important to Rowan as the classical definitions of the Holy Trinity. He’s always seeking ways in which classical theology can, in fact, inform contemporary life and be seen as part of the deepest meaning of what it is to be human.

On holding the Anglican Communion together:
The Anglican Communion, which is a series of self-governing churches that span 164 countries and which is divided into 38 provinces, is a fellowship that is more and more seeking to find its own identity. By that I mean, life in sub-Saharan Africa is very different from life in the United States or Canada or the United Kingdom, and one of things Rowan is going to have to face, as did George Carey, the Archbishop of Canterbury before him, is how do you take a worldwide communion that encompasses such divergent views, such different historical contexts, and give the various parts… a deep sense of its own commonality and interconnectedness? For example, if I were living in northern Nigeria, where there is a very strong and somewhat hostile, from a Christian point of view, Muslim population, I couldn’t enjoy the kind of theological breadth and latitude that I can enjoy here in the United States, where as a Christian I experience no hostility. Episcopalians here can think a number of things about issues and doctrines, whereas in northern Nigeria, for example, the church has to be absolutely of one mind if it is going to hold its own against a very resolute Islam. When bishops from northern Nigeria meet bishops from the United States, there is a discrepancy that is rooted and grounded in the difference of our two contexts. I think that’s part of the difficulty of the Anglican Communion finding its commonality, because we always see things from our own point of view… One of the challenges for the Archbishop of Canterbury is to help us inhabit one another’s contexts, to understand deeply and with compassion and an open mind how various people in different situations are struggling to be faithful to the Gospel, sometimes in different ways.

On sexuality:
Rowan’s views on sexuality are fairly broad and deeply compassionate. For some people, the dominant issue in their own theological consciousness is sexuality. But if ultimately orthodoxy is determined on the basis of one’s views of human sexuality, then we have experienced the ultimate sexualization of the church, because we are then saying the divergent views on sexual ethics are more important than our fundamental understandings of God. I think Rowan has his own personal views and is not shy about expressing them, but Rowan has also said very clearly (and it’s certainly something I deal with in this country), “I am someone who is called to be shepherd to the entire community, and therefore my own points of view are put aside in the service of a larger conversation that involves all points of view.”

On orthodoxy:
Rowan Williams’s theology is consummately orthodox. I think Rowan could probably run circles around most of us in terms of expounding in a very compelling way the classical doctrines of the Trinity [or] the nature of Christ. He is someone whose orthodoxy in my mind is beyond question, and you can’t question his orthodoxy solely because he sees grace at work in the lives of homosexual persons.

On the future:
There are people in the Anglican Communion who feel they understand exactly who Rowan Williams is. Some of them see him as either their enemy or their particular friend. I think we are all going to be surprised by Rowan because he’s very much his own person and isn’t easily typed, isn’t easily described. Whatever side of the divide we fall on, we’re all going to be surprised and led to new places and new understandings by this immensely prayerful and articulate exponent of the Christian faith.

Rowan Williams Preview

 

BOB ABERNETHY, anchor: Before Tony Blair left for Italy, he heard more religious opposition to war. The Prime Minister met for nearly an hour with a delegation of church leaders from the US and Great Britain. They challenged Blair’s claim that a moral case can be made for declaring war on Iraq. Meanwhile, in a rare joint statement, the leaders of Britain’s two largest churches called the prospect of war quote “deeply disturbing.” The new Archbishop of Canterbury Rowan Williams and Catholic Cardinal Cormac Murphy-O’Connor urged all parties in the crisis to seek peace through the United Nations.

Archbishop Williams will be formally enthroned this coming week in Britain. He took over in December as head of the more than 70 million-member worldwide Anglican Communion. In the U.S., that means the Episcopal Church. Williams has already made headlines by opposing the British government’s stance on Iraq and for his personal support of homosexual unions. Deryl Davis has our report.

rowanwilliamspreview-post01-griswold

DERYL DAVIS: The enthronement of an Archbishop of Canterbury is a time-honored English tradition. Only this archbishop — the 104th — is Welsh, not English; a poet as well as a theologian; a man of traditional theology and some liberal social views. Rowan Williams isn’t easy to categorize.

Bishop FRANK GRISWOLD (Presiding Bishop, U.S. Episcopal Church): He is first of all a scholar; he’s also very much a person of prayer; and he also is someone connected to the social issues of the day.

DAVIS: Among them, homosexuality and the role of women, two issues which threaten the unity of the Anglican Communion, which Williams now leads. Father David Moyer is president of Forward in Faith, North America, a conservative Anglican group opposed to female and gay clergy.

Father DAVID MOYER (President, Forward in Faith, North America): Rowan Williams comes out on a very liberal, revisionist side of those issues, where I and the people I work with maintain an orthodox position, what the Church has always taught and believed through the centuries.

rowanwilliamspreview-post02-moyer

DAVIS: Williams has acknowledged ordaining a practicing homosexual to the priesthood and indicated his personal support for the creation of female bishops. This has troubled some evangelical groups in England and could put Williams in conflict with Anglican leaders in the Third World, who represent more than half the entire Communion. Some of them have raised serious concerns about the more liberal views of their western counterparts.

Presiding Bishop Frank Griswold says Williams will honor the traditional policies of the Church of England.

Bishop GRISWOLD: Rowan has his own personal views and is not shy about expressing them, but Rowan has also said very clearly, and it’s certainly something I deal with in this country, Rowan has said, “I am someone who is called to be shepherd to the entire community.”

DAVIS: Father Moyer agrees. Last year, Williams supported him in a conflict with his own American bishop — this despite their ideological differences.

Father MOYER: What I’m confident about is that Dr. Williams has the pastoral and theological integrity to honor those who are in — who have a different position than he does.

DAVIS: Williams has already generated controversy since taking office in December. He has strongly criticized plans for war against Iraq and decried what he sees as the destructive effects of global commercialism.

rowanwilliamspreview-post03-milbank

Professor JOHN MILBANK (University of Virginia): He’s a saint and he’s a politician. He reaches back to a long line of high Church archbishops who are very, very concerned with social and political issues.

DAVIS: Professor John Milbank studied with Williams at Cambridge. He suggests that a decades-long decline in membership of the Church of England will be a first-order concern for the new archbishop.

Prof. MILBANK: It’s an absolutely massive problem. And he’s already indicated that, I think, one of the primary tasks is to recapture people’s imagination for Christianity.

DAVIS: Bishop Griswold believes Williams has the sensitivity to do that for people across the Anglican Communion.

Bishop GRISWOLD: Whatever side of the divide we fall on, we’re all going to be surprised and led to new places and new understandings by this immensely prayerful and articulate exponent of the Christian faith.

DAVIS: Rowan Williams will be formally enthroned on Thursday. I’m Deryl Davis reporting.

Vatican Peace Initiative

 

BOB ABERNETHY, anchor: As the crisis over Iraq intensified, the Vatican this week ratcheted up its diplomatic efforts to avert war. Pope John Paul II scheduled several high-level meetings, including one this weekend with British Prime Minister Tony Blair.

On Tuesday, United Nations Secretary General Kofi Annan visited the Vatican to discuss the Iraq situation with the pope and other Church officials. John Paul was also briefed by his special envoy Cardinal Roger Etchegaray, who was in Baghdad last week. The cardinal carried back a special message to the pope from Saddam Hussein. This new round of meetings followed John Paul’s talks last week with Iraq’s Deputy Prime Minister Tariq Aziz.

vaticanpeaceinitiative-post01-handshake

Joining us now from Rome is John Allen, Vatican correspondent for the independent weekly newspaper, the NATIONAL CATHOLIC REPORTER. John, welcome.

Why is John Paul so opposed to using force, if necessary, to disarm Iraq?

JOHN ALLEN JR. (Vatican Correspondent, NATIONAL CATHOLIC REPORTER): Fundamentally because he does not think this would be a just war. Both because the relationship between the good to be achieved and the harm that would be done just is not there, and also because the imminence of the threat posed by Iraq is not at present convincing.

The Vatican is concerned about several things here. One is the fate of Christian minorities in the Islamic world. Another is the broader Christian-Islamic relationship in all the places around the world, the conflict zones if you will, where there is tension there. The third is that the strength of international law, international institutions, above all the United Nations, and I think that their calculus is that on all three of those issues this war would have a disastrous impact.

ABERNETHY: Spell that out a little more, if you would — the disastrous impact. You mean humanitarian impact?

vaticanpeaceinitiative-post02-allen

Mr. ALLEN: Yeah, I mean one of the key principles of Catholic just war theory is that the good to be obtained from use of force has to be proportionate to the harm that is going to be done. I think the concern here is the harm — the humanitarian harm — could be enormous. You are talking about loss of life, potentially in the thousands. There is a Reuters estimate in recent days that the financial cost of even a short war could be as much as a trillion dollars. I think their sense is that those resources could be put to better use.

I think that one measure of the impact of that kind of criticism is that the language being used by the leaders of the western coalition, people such as Prime Minister Tony Blair of England and Silvio Berlusconi of Italy, has in recent days shifted from essentially a security argument, that is that what is important here is disarming Saddam Hussein because he poses a security risk to the West, to a moral argument that what is important here is the suffering of the Iraqi people and the systematic denial of their human rights under the Hussein regime. I think that that decision to use a moral language, a kind of moral rhetoric, is in a way a backhanded tribute to the effectiveness of the pope’s moral criticism.

ABERNETHY: John, is there anything under consideration there of something that the pope might do to prevent war?

Mr. ALLEN: Well, I think you are going to see in the coming days a continuation of this full-court diplomatic press. In recent days, we have seen Jessica Fisher and Kofi Annan and Tarek Aziz in the Vatican. We have seen the pope dispatch a special emissary to Baghdad, French Cardinal Roger Etchegaray, and that sort of activity will continue. Certainly Vatican diplomats — through formal channels and informal channels — will continue to be pressing their argument that this war must be avoided.

There is also talk in Rome that the pope might dispatch a special emissary to George Bush in Washington to try and make a similar argument as was made with Saddam Hussein. I think it is clear that the pope and the Vatican diplomatic core is committed to doing everything that they possibly can to see that this war does not happen.

ABERNETHY: Many thanks to John Allen of the NATIONAL CATHOLIC REPORTER.

Brother Amos

 

BOB ABERNETHY, anchor: As war seems to draw nearer and diplomats and religious leaders debate how or even whether it can be avoided, we have a Belief and Practice segment today on a new Trappist monk.

The life of Brother Amos, as he is now known, may look about as far away from war as you can get. But we are assured … the monks at Mepkin Abbey in South Carolina are praying every day for what one of them called “a peaceful resolution to this madness.”

brotheramos-post01-monastery

John Kiely, Brother Amos, is a novice at Mepkin Abbey. He is 39 years old and has made a commitment to spend the rest of his life at the monastery. That means he will rarely leave, have only one visit a year from his family, and forego other freedoms.

Brother AMOS: It’s when God calls you. You can definitely see by the men and women that come into our order and others that it is a calling from God.

ABERNETHY: Immediately before coming to Mepkin Abbey, Brother Amos worked on the 200-year-old warship USS CONSTITUTION.

He was a shipwright — specializing in restoring 17th- and 18th-century sailing vessels.

Now, after more than a year at Mepkin, Brother Amos spends his days meditating, praying, worshiping, and working on the abbey grounds.

brotheramos-post02-amos

At Mepkin, monks follow the 1,500-year-old Rule of Saint Benedict — a life of contemplation, solitude, silence, and obedience.

Brother AMOS: You’re getting rid of your own will. You’re obeying the will of a superior — and that’s very countercultural.

ABERNETHY: His life is organized around the Divine hours — praying seven times a day, beginning at three in the morning.

Brother AMOS: I’ve always done the Divine Office for years and years, even before I came here. You’re really breathing, you know, the scriptures. And so your whole life is revolved around it.

ABERNETHY: Every task is considered an act of worship — in monastic habits or work clothes: daily food preparation, washing dishes, restoring a run-down workshop, making repairs, moving furniture. And each monk is expected to do every task.

Like monks before him, Brother Amos will be buried someday on a nearby hill overlooking the Cooper River.

Father Aelred Hagen, who has lived at Mepkin since 1977, oversees the training and education of novices.

brotheramos-post03-hagen

Father AELRED HAGEN: It’s a life of transformation. It’s about a person becoming more like Christ. And no one ever said Christian life is easy. A person has to be able to have the ability to go deeper. And without this inner thirst, this kind of inner dynamism, they run out of steam.

Brother AMOS: And it is a sacrifice. We’re here to get closer to God. It’s also in many respects a penitential life.

Father HAGEN: St. Benedict looks for in the novice, he looks for obedience, love for the Divine Office and the ability to accept the difficult things of life. And, when a person can do that, there’s a kind of peace that is expressed in their own individual way. They’ve become the life. The only way you can fall in love with God is to keep him in your heart.

Brother AMOS: Family? Well, that’s very important to me. But you have to kind of look at that’s one of the sacrifices in life you have to make. When you take a religious life, that is a sacrifice. You’re giving up that part of your life to live as Jesus did. And when you start making God in your life as the number one thing, that’s when you start seeing the richness of the Church. But it’s taken me a lifetime to learn that.

ABERNETHY: Brother Amos is one of 10 postulants who have gone to Mepkin Abbey since 1998. Half of those have stayed. Thirty-one brothers call Mepkin home. Abbot Francis Kline says indications are that the interest is growing. Other monasteries across the country report increased inquiries.

Anti-Islam

 

BOB ABERNETHY, anchor: Ever since September 11, Americans have been trying to understand Islam. Is there something about the religion itself that drove the terrorists? Or had a small, violent minority that despised the modern West hijacked Islam to justify its politics?

Most scholars — and President Bush — insisted that the new enemy was not Islam as a whole but a radical extreme wing of so-called Islamists. But recently, one after another, prominent evangelical Christians have been condemning all Islam, the Qur’an, its interpretations (the Hadith), and the Prophet Muhammad. Is that hate speech? Is it dangerous? Is there any truth to it? Lucky Severson reports.

anti-islam-post10-protest

LUCKY SEVERSON: In October in Solapar, India, what started as a protest against the Reverend Jerry Falwell turned into a deadly riot that killed eight and injured 90. The evangelist had called Muhammad — the founder of Islam — a terrorist. Critics say Falwell’s remarks create hate and fear.

JOHN ESPOSITO (Professor of Islam, Georgetown University): It perpetuates this theology of hate, which is very dangerous. They are not violent people. But their level of intolerance can in fact feed violent actions.

SEVERSON: Reverend Falwell later retracted his remark, but Georgetown professor John Esposito, an expert on Islam, says the damage had already been done.

Professor ESPOSITO: America increasingly has been viewed as waging a war against the Muslim world. That gets played internationally and reinforces the perception overseas that the Bush administration must be waging this kind of war because Mr. Bush, the attorney general, many leading members of Congress are born-again Christians and members of the Christian Right, and these ministers are spokespersons for the Christian Right.

anti-islam-post03-graham

Rev. Franklin Graham

SEVERSON: Falwell joins a growing chorus of Christian Right commentators and ministers condemning Islam. The Reverend Franklin Graham, son of Billy Graham, has repeatedly called Islam evil.

Reverend FRANKLIN GRAHAM (Evangelist): The God of Islam is not the same God of the Christian or the Judeo-Christian faith. It is a different God, and I believe a very evil and a very wicked religion.

Reverend MOODY ADAMS (Evangelist): I like Muslim people. Those that I have known. I think they are very nice people. I think they are being victimized by a very, very dangerous book — the Qur’an.

SEVERSON: The Reverend Moody Adams travels from his home in Louisiana to churches as far away as Africa. The evangelist preaches not so much about the Bible but the Qur’an.

anti-islam-post04-adamspreaching

Rev. Moody Adams

Rev. ADAMS: When a Christian kills, he’s disobeying Scripture, and he’s refusing to follow the example of his leader, Jesus Christ. When a Muslim kills, he’s obeying his Scripture. He’s following the example of his leader, Muhammad.

SEVERSON: Hussein Ibish heads the American Arab Anti-Discrimination Committee. And he is very worried about what he sees as the spread of hatred and suspicion.

HUSSEIN IBISH (American Arab Anti-Discrimination Committee): The kind of defamation we see coming from the religious Right and other social conservatives really has produced a climate of anxiety and suspicion that makes people very vulnerable and feel exposed.

SEVERSON: But it is no longer only Christian conservatives who are speaking out. Robert Spencer, a Catholic writer, has just published a book called ISLAM UNVEILED. And he agrees with what the religious Right has said about Islam, but says their comments have gone too far.

ROBERT SPENCER (Author, ISLAM UNVEILED): Overstated as they were, there was a core of truth in many of them that people are overlooking because of the way they were represented.

anti-islam-post06-spencer

Robert Spencer

SEVERSON: The vast majority of religious leaders denounce the attacks on Islam, but still the number and volume are increasing.

Some scholars say the attacks have always been there, but 9/11 brought them out in the open. Pat Robertson, the religious broadcaster, describes Muhammad as an absolute wild-eyed fanatic — “a killer.” And then he’s invited on the Sunday talk shows to talk about it.

Prof. ESPOSITO: They get national coverage and often there is no one to respond to the fallacies of what they are saying.

Mr. IBISH: They’re getting away with saying this stuff and still being respectable.

President GEORGE BUSH: Islam as practiced by the vast majority of people is a peaceful religion.

SEVERSON: The president has spoken publicly on behalf of Islam and against hatred at least 17 times since September 11. Critics say it’s the attorney general who has dropped the ball.

Prof. ESPOSITO: If anybody ought to be saying something, it is the attorney general. It is well known that he is a member of the Christian Right.

anti-islam-post08-car

SEVERSON: According to the FBI, feelings in this country against Muslims are not settling down, they’re getting worse. The number of hate crimes reported against Muslims in 2001 increased dramatically over the previous years: from 28 to 481. Not a huge number, but a troubling trend.

Little crimes and big ones spawned by ignorance and hate. In Mesa, Arizona, two men allegedly shot and killed an Indian gas station owner because they thought he was a Muslim. In Ohio, a man crashed his car into the Islamic Center of Cleveland.

Prof. ESPOSITO: When people commit hate crimes, for example, against Muslims, and they happen to be Christian in background, one of the things you have to ask yourself is, Where does this come from? Where are they getting this sense of legitimacy?

SEVERSON: It’s hardly surprising that so many Americans are suspicious of the world’s 1.2 billion Muslims.

Mr. SPENCER: The fact that the terrorist attacks continue will make it harder and harder for people to sustain the case that this is some kind of aberration within the Islamic world.

SEVERSON: With the exception of the bombing in Oklahoma, where Muslims were instantly and wrongly suspect, in nearly every terrorist attack against the U.S. or U.S. citizens, the suspects have been Muslim. That includes the assassination of the American diplomat in Jordan, and the killers of the young American missionary shot recently in Lebanon. Hussein Ibish says it’s only a small minority of Muslims who use the Qur’an to justify terrorism.

anti-islam-post07-ibish

Hussein Ibish

Mr. IBISH: The overwhelming majority of them are good, decent people who live decent moral lives, and that their religious faith enables them and empowers them and provides the structure through which they live good, decent, and moral lives. To miss that is to miss everything.

SEVERSON: And then there was the Miss World Contest in Nigeria, later moved to London after over 200 people were killed in rioting. It started with a newspaper reporter’s comment that Muhammad might have wanted one of the young women as a wife.

Rev. ADAMS: And that was just a light statement. But you don’t say these, because the Qur’an commands them to battle anyone that reviles or criticizes the religion, and they carried out the laws of the Qur’an to the letter.

SEVERSON: In Indonesia, authorities say the key suspect in the bombing that killed nearly 200 young people at a nightclub says he was guided not by al Qaeda but by the Qur’an.

Rev. ADAMS: It commands people to kill. Let me give you some verses. In the Qur’an 47:4, it says, “When you encounter the infidels, strike off their heads till you’ve made a great smote among them.” And again, 2:193, “Fight therefore against them until the only worship be that of Allah.”

SEVERSON: But Professor Esposito says with the Qur’an, as with other religious books, it is often in the interpretation, which can vary from person to person and from motive to motive.

anti-islam-post02-esposito

John Esposito

Prof. ESPOSITO: They will quote the passage that says, “slay the unbelievers wherever you find them.” They don’t quote the full passage. They don’t quote the end of the passage where it says, “and when the unbelievers cease to threaten you, when they cease, then remember that God is [com]passionate and you have to stop fighting.”

Mr. SPENCER: All I am doing is pointing out that there are many millions and millions of Muslims in the world today who take those passages that I have quoted and others like them and interpret them in a violent manner and in a manner that they consider gives them a license to commit acts of violence today.

SEVERSON: The majority of Islam’s most vocal critics in the U.S. have come from the Christian Right, and that does not surprise Hussein Ibish.

Mr. IBISH: They believe very strongly that we are in the end of times. Their current version is that it is Israel versus some group of Arabs and Muslims that will provide a flashpoint for the battle of Armageddon, the rise of the Antichrist, the Second Coming.

SEVERSON: It is unlikely that tensions between Muslims will ease anytime soon, and Robert Spencer says it is going to be necessary for more Muslim leaders to get involved.

Mr. SPENCER: There are modern Muslim elements, and certainly they are formulating new understandings of the Qur’an and the Hadith that are necessary to neutralize this kind of violence. As of yet they do not have very much influence within the Islamic world.

SEVERSON: For now, the Reverend Moody Adams feels like a voice in the wilderness, a prophet to some, a nut to others.

Rev. ADAMS: Well, I see that people like me will be put in the nut box more and more. We will be looked at as intolerant radicals. Until there are two or three more attacks like September 11.

SEVERSON: So the reverend hopes that people will get his message about the Qur’an and Islam. And Hussein Ibish is afraid they will get the message, but it will be the wrong one. For RELIGION & ETHICS NEWSWEEKLY, I’m Lucky Severson in Washington.

Dr. Fitzhugh Mullan Extended Interview

Read excerpts from R & E’s interview about health care ethics with Dr. Fitzhugh Mullan, a pediatrician at the Upper Cardozo Community Health Center in Washington, D.C., clinical professor of pediatrics and public health at George Washington University, editor of the health policy journal HEALTH AFFAIRS, and author of BIG DOCTORING IN AMERICA:

On the rise of specialists:
The latter half of the twentieth century saw American physicians moving briskly away from general practice and primary care toward specialty medicine. This was driven a lot by science. We have more that we know now, and that’s more precise and more demanding. So specialization is a great asset and an important facet of our system.

nundoctors-post07-mullan

But at the same time, those physicians who care for the individual in a complete sense, who’re responsible for coordination and continuity — the generalist — used to be the general practitioners, the GP. Today, it’s the family physician, the general internist, the pediatrician. They’ve fallen to the back of the pack. They’re less prestigious. They’re paid roughly half of what specialists are paid, and medical students tend not to desire those careers in great numbers.

That is a problem, and as science continues to move ahead — as it will — that is going to be an even greater problem. The hazard, of course, is that the medical profession will become fractured into multiple enclaves of highly technical, highly competent, but essentially ill-coordinated specialty camps. And as customers of the health care system, all of us want and very often need folks who can put things together, who can coordinate when we have multiple illnesses, as we often do — when we have problems that aren’t strictly medical but are psychosocial in nature that fit into health care.

The generalist in American health care is a very, very important player who gets very little press and very little attention and relatively little positive reinforcement these days. That’s a big problem.

That phenomenon is nationwide. Now, folks who are the least economically able, who either have no health insurance or have Medicaid or minimal entree into the system — what is needed by all of us, and certainly what is needed by disadvantaged folks in America is primary care. You need your basic health care, and that is primary care. In impoverished communities, whether they’re inner-city communities or rural communities, the relative lack of primary care provision cuts particularly hard. That’s the floor that we’ve got to put under everybody.

Frankly, in the better-to-do sectors of America, we have problems in this regard, as well. A system built around specialty care is, by definition, expensive. A system built around primary care, with good generalist provision and specialty referral as necessary, is far more efficient and economical. And we have huge problems with costs in America. In our well-to-do sectors we devalue and fail to build in the primary care we need. That reflects in cost escalation and, frankly, a lot of dissatisfaction for patients who can’t find a good doctor, which usually means they can’t find someone to put it all together.

On doctoring:
By “big doctoring” I mean individuals who are equipped to embrace the human condition. They’re prepared scientifically and by personality to deal with the variety of problems that people present with.

There is a struggle, an intellectual, conceptual struggle between people who are generalists, who know a lot about a variety of things but, necessarily, not in great depth, and specialists, who know a great deal, but in a very limited area. Both have valuable roles to play in health care, as in many other walks of life. You can have a highly refined tax consultant and a highly refined banker; but sometimes you need just a general estate planner who can help you figure out how to put things together. The generalist-specialist tension can be found throughout society.

The march of science, the incredibly valuable and fascinating biological phenomena that we are little by little uncovering, create a call for specialization — people who [bear] down on various things we find within the human genetic code, for instance, or with greater knowledge of neuroscience.

The problem is when that gets out of hand, and when the medical profession calibrates itself largely to provide practitioners of these highly specialized arts and forgets about the importance of the floor that resides under all of us, which is the generalist capability. In failing to value that, a number of things happen. We don’t educate people for it. These values are not apparent to young people in medicine or health care. We don’t reimburse it. We pay people more poorly when they go into the generalist disciplines than when they become proceduralists, who are highly competent in a small range.

People become entertained with the highly refined, highly glitzy interventions that specialists can carry out. “Glitzy” is too trivial; I mean, these things are very important, but they’re also often more easily dramatized than providing good immunization, good prenatal care, good care to people with depression.

A number of things make a specialty practice attractive and leave those of us who are practicing, or teaching, or advocating for the generalist disciplines with a steep hill to climb.

Medical students — no matter how idealistic — have at least one eye on the economics of their future. Virtually all medical students leave school with debt. The average indebtedness of medical students these days is approaching $100,000. And when one looks down the road, you don’t have to have a doctorate in economics to figure out that if you’re a plastic surgeon or an orthopedic surgeon, or a cardiologist, you’re going to make a whole lot more than if you’re a family physician or a pediatrician. That factors into people’s decisions, and medical students are human beings. And that is something that I can’t gainsay them.

However, we’ve structured a system that says somebody who does something that’s highly refined, often in a highly repetitive way — ophthalmologists who do cataract surgery day after day — that’s fabulous surgery, but it’s a very limited domain. We value it and pay them $500,000 a year. With your family physician, one patient has depression. The next patient has HIV disease. The next patient needs immunizations. The next patient has an alcoholic spouse. Each one of those calls on a whole different set of capabilities. Very complicated, very difficult. We pay that person a fifth what we pay the ophthalmologist who’s doing the same thing over and over again. This isn’t to say that isn’t a valuable and highly skilled discipline, but we’ve tilted the field against the generalist. And that’s a big problem, because it replicates itself. Once the field’s tilted, people go in the direction of gravity. They go where the money is.

On government’s role:
Much of medical pricing is based on Medicare reimbursements, which are set as part of a national Medicare program. While limited efforts have been made to balance between what is reimbursed for people who do procedures — that’s where the big money is — and people who don’t do procedures — that is, internists and pediatricians and family physicians who, by and large, talk and write prescriptions — there have been efforts to equalize, but those efforts have been modest. We need to equalize far more the reimbursement, and the only national reimbursement is Medicare. Medicaid follows on that somewhat. Those are the two national [re]imbursement programs.

We do not have among all the very important research institutions of government — mostly at the National Institutes of Health — a National Institute of Primary Care Research. We do not have a National Institute of Family Medicine Research, for instance. We have a Nursing Institute and an Arthritis Institute and a Cancer Institute. There’s a great deal that could be done to improve our knowledge base in the area of primary care, and having a research enterprise there would be important.

In terms of scholarships and support for medical school, a great deal more could be done. The National Health Service Corps pays scholarships for individuals to go to underserved areas in primary care. It is a good program, but it’s small. They give away maybe 500 scholarships a year. There are 16,000 medical students, many more of whom would take these scholarships.

Nurse practitioners and physician assistants are important nonmedical, nonphysician providers. Programs for them would be another very important activity. Reimbursement, research, and student support are three important areas.

Role modeling and teaching young people in medicine and nursing in primary-care settings, particularly in underserved communities, is very important to the selection process for people going along through medicine, through nursing and picking careers. Teaching and training programs in community health centers, in rural health centers, in the Indian Health Service and the like are very important. A modest amount of that goes on. The government funds maybe $100 million of that. They put billions of dollars into other kinds of support for medical education and academic health centers, but very, very little ($100 million sounds like a lot; divided across the country and all the students it is very little) in this area. Teaching and training, and support for teaching and training in primary care, in underserved areas is a very important area that we could do a lot better in.

On the impact of managed care:
All care has to be managed. There is a finite health-care dollar. With few exceptions, we don’t have enough money to buy everything we’d like in the health arena. And over time, we’re going to have to learn to live with[in] our budget. Managing care, which means making intelligent choices about how we spend our health-care dollar, is an important concept.

The managed care companies and various manifestations of medical care over the last number of years have often been ham-handed; and many people have had bad experiences, and managed care has developed a bad reputation. The idea is a good one, an important one. Managed care, early on in many of the plans, chose primary care as a very important, central element for what it was doing, because it has been proven to be efficient. It’s been proven to be effective moving patients between specialists and generalists, and using the dollar intelligently, and providing good prevention and good, long-term health care.

Because many companies chose primary care, and then people began to dislike managed care, primary care has suffered collateral damage from the public’s reaction to managed care. The two ideas need to be seen as separate. They are not by any means the same. Primary care is terribly important. Figuring out how to manage care, live within our health care budget, and provide care equitably to all of our citizens remains an unmet part of the American agenda, so that some form of managed care is going to be essential. Some form of managing care is going to be essential to having fair and effective health care for all of our population.

On human healers:
The horse-and-buggy physician is a powerful image out of our past. The idea was that this was a caring person who rode out in the night, in the rain, and came to your bedside and healed you. It’s an important image. It probably is a bit fictitious. Surely, there were people who did that. Their science was certainly very limited. Their effectiveness was probably pretty minimal.

We have come a long way from that to what healers can do. A lot depends upon laboratories and imaging and a variety of things that don’t transport easily to the home. We have become very effective in training people at the scientific side of medicine. Along the way, however, the healing hand, symbolized by the physician riding out in the night to sit by a bedside, has tended to get pushed aside — sometimes forgotten about altogether. Part of teaching medicine and part of the good practice of medicine today is the array of scientific information and capabilities that we have, which require mental discipline, having healers — physicians, nurses, and others — whose attitude remains high-touch; the caring side, the healing side of what they’re doing is ever present in their mind. In the midst of a busy day, with the lab slips and insurance forms that dog us all, they can keep the human side in their priorities and high in their minds as they go about their work. It’s not easily done. It is sometimes forgotten, but it is a very, very important part of our mission in medicine.

On the future of medical care:
The principal struggle is between what I call “big doctoring” and what might be called “fragmented doctoring.”

If we have a system built on big doctoring — the concept that there are general practitioners who practice primary care, who take responsibility for individuals over time, for whom care is comprehensive, and who coordinate the use of specialists, hospitals, and diagnostic techniques — we will build a system that has both a very human side to it, that uses science and technology intelligently, and that is in a position, from a cost point of view, to provide care to the entire population.

At the other end of the spectrum, we will be looking at the care of individuals largely by specialists. I call it the “food mall approach.” You walk in and say, “Well, today I feel like Chinese. Well, no. I think I’ll go have the fajitas. Well, no. I’ll go over there have a little bit of salad bar.” “Today I feel like I got a skin rash. I’ll go see the dermatologist. Tomorrow I’ll go see…” and people say, “That’s fine. We’ll have the Internet that will pull it all together.”

Well, the Internet’s a very powerful tool and will affect medicine, medical care, and the interrelationship between patients and clinicians. But it’s not the answer to a human being who needs to be at the center of a system that will be efficient and humane.

The tension in the future will be whether we can pull back and get perspective and say we want to build a system that is based on primary care and has a good and effective and democratic use of resources. Or, will we have one that’s highly fragmented, where people will be wandering from specialist to specialist, each practicing very effective, very limited, and very costly care, with little coordination and no continuity?

The consumer is far more empowered today than 30 years ago, 20 years ago, ten years ago, and will continue to be more empowered — at least certain kinds of consumers: those of us who are computer-literate and who like to do self-management. And that will be a substantial part of the population.

Even with all that going for an individual — and that is not by any means the whole population, there are many life circumstances, there are many clinical circumstances that require the integration, the coordination, counseling, and navigation that you really need a good doctor to help you with — somebody who knows the system, knows the diseases, knows the specialists and can help you decide, “Do I need to see a specialist for this? Do I need to go into the hospital for this? Do I want to go for further chemotherapy, or do I want to take the hospice route?” These kinds of life decisions all along the spectrum of health care require someone who knows you, who knows the system.

Valuing and putting those kinds of people at the center of the system is very, very important. It worries me that we have what I call “genome fever,” the belief that, as we unravel the human genome and begin to harvest the information from that, we’re going to have rifle-shot specialists who are going to be able to fix this problem with a single, diagnostic treatment or a single intervention — and then, by the way, “I’ll live forever.”

That really doesn’t take into account our complicated human body — which, by the way, has a mind and a spirit associated with it that requires complex care at many points along the way. That’s the kind of doctor that we’re talking about needing.

On medical care for people in rural areas:
The whole set of problems associated with the distribution of doctors in America is troublesome and not getting any better — some would argue it is getting worse. Urban areas have been magnets for physicians, who tend to be urban to begin with and who are trained in an urban way. Many people become reliant on the medical culture and the technologies that are urban-based, and the idea of practicing in a rural area is unattractive to them either personally or because they feel they can’t practice their discipline without a good backup and collegiality. All of those are real problems; they are not fictitious.

What we need to do is design a system of care that has the kinds of incentives and strategies in it that will keep and bring doctors and other providers to rural areas. There’s good evidence that doctors and nurses recruited from rural areas have a higher likelihood of returning there. So with our doctors and our nurses, making sure many come from rural areas. We need to do training in those areas, whether it’s rural or inner city, for the purpose of modeling and mentoring people. We need incentives. The National Health Service Corps and other kinds of programs that provide scholarship assistance and loans have been good at getting doctors into rural areas, not always but sometimes keeping them there. In some cases, we’re going to see rotations of doctors every number of years, and we have to support that. We can’t assign people to rural areas in perpetuity, if they’re not happy there. We’ve had very modest pay differentials under Medicare, the only national program we have that favors rural doctors. These have been a few percentage points’ increase in your reimbursement if you work in a rural area. We could do a great deal more to make rural practice economically appealing.

Recruitment, training programs that emphasize rural medicine, reimbursement incentives and, finally, the advent of telemedicine. The Web and the Internet are going to make sophisticated rural life somewhat easier, so that whether it’s transmitting images to a medical center in the city and getting readings back; or, being Web-enabled, living in an isolated, rural area and being able to communicate quickly on nonmedical issues, the future of information is going to make living in rural areas perhaps more attractive to people who have traditionally had urban values.

The reimbursement levels in both primary care and rural care are at the low end of the scale. That, of course, in rural areas makes for a double whammy. Pay equity for both primary care and care in rural areas is important. When you look at people making decisions — at least under today’s circumstances — to do rural medicine or to go into primary care, they’re often bringing to bear values that are somewhat different than folks whose bottom line is only economic. They’re talking about the rewards that they get practicing, the appreciation that they get practicing, the challenge that many find in dealing with rural or inner-city kinds of problems. These values are not commonplace, and it makes it that much more difficult to recruit, since those are not always the values people have. And while I’m very respectful of the desire to work and do good, which I think many people enter medicine with, the realities of life and debts and family and so forth can make people forget a bit. The more that we can provide support for and value those commitments, the more that we can put some bucks behind them to show that we as a society value better pay parity for rural doctors, incentives as well as better basic pay for primary care, we will do a better job of recruiting people and maintaining people in those areas. The principles or values people take with them are very, very important. They can only be helped by dollars. But people’s values can express themselves more if there’s something closer to pay parity, which we need to work toward.

On medical schools:
One of the most important things over time for building the cadre of people to work underserved areas in primary care is the role modeling and teaching we can do. I call it teaching “safety-net” medicine — clinic-supervised care to the uninsured, to Medicaid, and to others with poor insurance.

Teaching safety-net medicine is not in anybody’s curriculum. There are no textbooks on it, and it’s really the combination of good clinical care taught in a setting where you have the cultural issues of language and ethnicity, the economic issues of impoverished people, and where you have specific illnesses or syndromes of poverty. Very often, you have facilities with marginal or subpar amenities than you might be used to in the medical center or in a private office. Learning both how to work in that setting and learning how to be an advocate and a combatant to improve those settings both locally and legislatively is part of what safety-net medicine is.

Medical schools and hospitals cannot rotate their students out of these settings very much. There are major exceptions, and all programs have some exposure. But it’s not just sending people to poor clinics to get a clinical experience, it’s sending them there to get an experience in how to practice safety-net medicine, how to challenge the system and improve the system. Encouraging medical centers and medical schools to rotate students to community health centers, to rural health sites, to Indian Health Service sites and the like is a very, very important part of building this sector of medicine and medical education. There are people out there doing it. People have done it for many years, but it’s still in the backwater of medical education. As a country, as a society with the built-in inequities we have now and will have within the population, we really need to devote time, attention, and long-term strategy to how to provide coverage, training, role modeling for people working in these areas.

On American health care’s ethical frontier:
Ever since I went to medical school, I’ve been very much concerned with and drawn to the problems of what we now call disparities or inequities in the health care system. As a medical student, I spent a summer in Mississippi as a civil rights worker at a time when people not only didn’t have good health care, they didn’t have the vote, and they had segregated schooling. The time working in the civil rights movement gave me a sense for the frontier that we had in America, and in American medical care in particular, that needed to be moved. This was not a scientific frontier in the traditional sense. This was an ethical frontier. This was a sociological frontier. At times, this was a political frontier.

I’ve spent my life in government and out of government as a clinician and administrator and educator trying to move this frontier. I remember as a medical student that we were saying, “Well, surely, just within the next year or two, or the next Congress, there will be national health insurance. We’re bound to have that. [It’s] bound to come.” That was in the 1960s. Here we are in the new millennium, and we still have 40 million Americans without health insurance. We still have infant mortality rates that [make us the] 25th country in the world. We still have folks who are bankrupt by their medical bills, and we really have not as a country come to grips with building a fair and even floor under health [care] for everybody.

Dr. Roseanne Cook Extended Interview

Read more of R & E correspondent Judy Valente’s interview with Dr. Roseanne Cook:

Q: Did you enter religious life with the idea of becoming a physician?
A: No, I really didn’t. I was a teacher for many years, and I didn’t think about becoming a physician until I was in the community for, well, 12, 15 years — something like that.

Q: What sparked that?
A: It came to me, actually, through prayer. I had made a 30-day retreat, and while on retreat a year or two later, I was praying one evening, and it just seemed as if the Lord wanted me to do something with my life more than I was doing. Over the next few days of retreat, it finally came into focus that that’s probably what it was. A friend of mine who was a physician’s assistant in the mountains of Peru had planted the seed of the idea several years before that.

nundoctors-post04-cook

Q: When you went to medical school, did you expect to be working overseas, or in the U.S.?
A: I expected to be working in Latin America, in particular in Peru. But the Shining Path guerrilla movement was very, very active in the mountains there, and they were targeting the clinic that the sisters had, and the peasants that were coming to the clinic, and the sisters themselves. It became obvious that it was better, rather than to lose life, to go ahead and move out of that area. Then there was no clinic in Peru for me to work with. The sisters that remained there went into health education and went out into the community to help teach hygiene and good health habits and so on, rather than doing actual clinical work. They set up their headquarters at the mouth of the Amazon, around the northern part of the country.

Q: And then how did you end up in Alabama?
A: I’m probably one of the only physicians recruited by their nurse practitioner. Sister Jane Kelley, who has been part of this clinic since its inception, kept calling me during medical school and then later on during residency training and saying, “Come on down and see what we have down here. We need a doctor. We need a doctor.” During the third-year residency program, we were given a month to travel around and try to see what location we’d like to practice in. I came to a rural Appalachia area of Kentucky, rural Georgia, Alabama, and then went on to [the] Delta region of Mississippi. I finally decided to come back here.

Q: What did Sister Jane tell you about the conditions at that time?
A: She told me that the people were quite poor. Most of them did not have access to medical care of any kind of quality. The doctors that they had were all temporary; they would just come to pay off their [medical school] debts and then move on. And she asked if I would come to stay.

Q: Did you know immediately you wanted to be here?
A: Part of my decision was the fact that there were other Sisters of St. Joseph working right here in the area. There would be community support, and I wouldn’t be out there all by myself, setting up a practice and so on.

Q: How hard is it for you to see as many as 30 patients a day?
A: Well, you go home tired but, you know, each patient has their own story to tell. Each room that you go into, there are some differences, and no two days are alike. It’s not boring by any means. Sometimes it’s a little fatiguing. We do a lot of walking because we try to provide medicine for people, and so we’re walking back to the pharmacy all the time in between patients. But it’s not too bad. Not too bad.

Q: What are the types of problems people come to see you about?
A: The most common problems that we see are associated with poor diet — diabetes and hypertension. And then flowing from those two diseases would be renal problems, cardiac problems, strokes. We see a lot of people with back injuries, because the main employment here is the logging industry. Many of the men who come in have had a tree fall on their back, or have been in a motor vehicle accident, or have had a skidder that went wild, and they lost an arm or a hand and are disabled from that. We see a lot of people who have problems with overuse syndromes — women who work in the sewing factories around here who have to do the same motion over and over and over again, and they get carpal tunnel syndrome. This morning we saw a woman who had difficulty with her hand. The tendon sheaths were all scarred down. She had been ironing at a cleaning establishment for 20 years, holding onto a hard iron, and it’s ruined her right hand. We see a lot of injuries that come from chronic use, from hard use. But diabetes and hypertension are the two biggest that we see.

Q: You work the emergency room. You do some procedures that another doctor might send a patient to a specialist for.
A: I’m on the staff of our little county hospital, and there are three of us that are active. We each take one night a week on call, which means that we see anyone who comes into the emergency room. That would be from 5:00 in the evening to 7:00 in the morning. Then we have one weekend a month, ordinarily, when we start at 5:00 on Friday and end Monday morning at 7:00. On the weekend, we may be the only doctor in the county, and so we’re it. We see people who have motor vehicle accidents, people who fall out of trees, people who are in altercations and have knife wounds, fishhooks in hands, and children with upset stomachs. We see the whole range of things. If people are critically ill, mostly we will stabilize and transfer to a larger facility, because our little hospital doesn’t have any intensive care. We don’t have any on-staff surgeons. We don’t regularly do OB work, because we don’t have the insurance to do it. In order to get insurance to deliver babies, you have to have access to a C-section within 30 minutes, and we cannot. The next OB department is 40 miles away, and we can’t get up there in 30 minutes. So, we all deliver babies in the emergency room, but we’d rather we didn’t. You can’t send somebody out if they’re really ready.

Q: What are some of the other things that you do that a specialist would do in a bigger area?
A: We set uncomplicated fractures and put casts on, do skin biopsies, remove moles, sometimes remove cysts that are a little bit deeper than just the skin. We don’t have general anaesthesia. We wouldn’t be taking out an appendix or any kind of major abdominal surgery or anything like that. A lot of doctors won’t do simple casting, simple fractures anymore. They go to an orthopedic doctor for that. We see children. We don’t have a pediatrician on hand, so we take care of children. We do a certain amount with cardiac patients, if they’re stable and don’t want to be transferred to a larger facility. We will keep somebody who’s had an un-acute myocardial infarction. Sometimes we also take care of stroke patients at our little hospital. We take care of some bad abscesses and have to pack wounds. One of the things we do is house calls, something that a lot of doctors don’t do anymore. I also have a large number of nursing home patients — about 35, 36 nursing home patients who are in varying states of health or illness. Nowadays, people get sent out of the hospital much faster, and many times are a lot sicker when they go back to the nursing home.

Q: Why do you have to do house calls?
A: Because people’s transportation is so difficult in the country. Rural access is really a key problem — having any kind of transportation. There’s no public transportation available, and our older folks, many of them don’t drive. Younger people who would maybe be able to take them are off at work during the day. In some cases, it’s such a project to get the elderly dressed and into a car that it’s much easier for me to come to see them.

Q: How hard is it for people to get adequate health care in an area like this?
A: I would say it’s fairly difficult, really, because so many of the people that we take care of don’t have health insurance. Either they do domestic work, or they work for employers who don’t provide them with health care because they’re small operations — particularly our small trucking companies, who maybe have six or eight employees. Some of the smaller wood pulp manufacturing companies don’t have many employees, and so they don’t provide health insurance. And then a lot of our people also do farm work, and they don’t have health insurance there, either. The first question when you try to refer somebody is, “What kind of health insurance do they have?” And if they don’t have any, you don’t get an appointment very easily.

cook-extended-post02-microscope

Q: How hard is it to recruit medical personnel to an area like this?
A: It’s very difficult, actually. Our little hospital has been wanting to increase our staff numbers, and they’ve had headhunters out there looking for people to come. And we just haven’t been able to find anybody.

Q: And it’s not just doctors, is it? It’s medical technicians.
A: Medical technicians, lab techs, x-ray. We have a perfectly good mammography setup at the hospital, but the girl that was doing them took leave when she had her baby and didn’t come back, and we don’t have anybody to do it. The mammography [equipment] has been sitting there idle for close to two years. They’ve been advertising regularly, and we just can’t get anybody in the area. Trained personnel are not common to our area. As a result, it’s very difficult to fill those places.

Q: What happens if someone needs a mammogram?
A: We have to send them up the road to Selma, which from here would probably be about 50 miles; to Greenville, another 25 miles; to Monroeville, which is probably about 45 miles; or else over to Thomasville, which is about 50 miles. Selma right now is overbooked; so we’d have to wait three or four months to get an appointment there.

Q: And here in your own clinic, some equipment is lying idle.
A: That’s right. We have two wonderful dental chairs that are fully equipped — new equipment — and no dentist. We have many, many people with terrible, terrible teeth and a lot of health problems as a result of poor dental care — practically absent dental care. It’s very common for me to look in someone’s mouth and find the teeth rotted off right to the gum. You have this little black nub right down there in the gum line, which is just the root of the tooth sticking up.

Q: It’s also access to prescription medicine, too.
A: Yes. It’s 25 miles in either direction to the nearest drugstore. Even if patients have Medicaid, many times it takes them $20 to get into town, because whoever they ask to drive them wants remuneration. As a result, even if they only have to pay a dollar, two dollars, three dollars for their prescription, you have to add their transportation cost on to that. It’s difficult. About 20 percent have Medicaid. The rest do not, and Medicare patients, for the most part, don’t have any pharmacy coverage and are all on fixed incomes. That makes it very difficult for people. More than 80 percent don’t have any way of getting their medicines.

Q: Why is it so hard, do you think, to recruit doctors and medical personnel here?
A: Most doctors want to be in a larger metropolitan area, where there are a lot of colleagues that they can call on for consults, for backup, for interaction of all kinds. Many times doctors’ families don’t want to come to a rural community, unless they’ve grown up in a rural area and want to go back. They’re just not interested in living out in the country, where you might have three restaurants. You have to drive up to Montgomery in order to see a movie in a theater, which would be about 70 miles away. The school system in our area is not really good. The school system is not integrated, even though it’s supposed to be. And the quality of education has been questioned over and over again by not just the ordinary citizens, but by the state board of education. So there are drawbacks. There’s also the fact that so many people are poor and don’t have insurance. As a result, the doctor’s worried about being able to make it financially in an area like this.

Q: What would a doctor earn here?
A: Well, it depends. If they’re in private practice, it depends on how good they are. I’m an employee of the Rural Health Medical Program, and so my salary is reasonable, based on federal guidelines. About 40 percent of our operating budget comes from a federal grant, and as a result, we’re able to see patients and discount the services and have federal monies come in and subsidize us, so that we can continue to function and stay afloat.

Q: Is there a general shortage of doctors in this country, in your view, or is it just a question of too many doctors in certain areas and not enough in other areas?
A: It’s a distribution problem, not a numbers problem. It stems from the fact that rural medicine has not been emphasized in medical school. Efforts are being made now to improve that; residents and medical students are being encouraged to take rotations with rural doctors. Almost every month of the year, we have either some medical student or resident here helping along with us and getting a feel for what rural medicine can be. We hope some of them may come back into a rural area when they get finished.

Q: Does it get lonely for you?
A: Yes, it is lonely. I do have my church community, and I have got some good friends in the area. I stay in touch with family. There’s always the phone and visits and so on. And I do get away. If I didn’t get away, it definitely would become too difficult. I enjoy gardening, and I’ve got a big yard to take care of. I enjoy refinishing furniture and music and reading. I do a pretty good job of taking care of my free time, whatever little bit there is. It gets filled up quickly, so I don’t have too much time to think about being lonely.

cook-extended-post03-sitting

Q: Is your Catholicism ever in conflict with your medical work? For example, how do you handle birth control questions, or abortion?
A: We don’t advocate abortion. We try to advise other possibilities for a woman who becomes pregnant when she doesn’t want to be. We do have a family planning program we try to get people in, and we don’t impose lack of contraception on our patients, by any means.

Q: Is that because they’re mostly not Catholic?
A: There are very few Catholics in our area — very few Catholics. Our little mission church has maybe 30 parishioners. I don’t know how many churches there are, but we’ve got all kinds of churches. Catholics are a very, very small number in the area. It’s a way of not imposing my beliefs on someone else who doesn’t have those same beliefs. That wouldn’t be very fair to them.

Q: Do you think it makes any difference to the patients that you’re a Catholic sister?
A: I don’t think so. I don’t think most of our patients really know what a Catholic sister is, to tell the truth. They know that we care very much about them. They know that we go the extra mile. I’m not sure whether or not they see that as being a sister, or just being a good woman. I’m not positive about that. But I do know that most of our patients have never experienced the old-fashioned sister in the black-and-white hat. That’s just not part of their experience at all.

Q: Does it make a difference to you and how you view your patients that you’re a Catholic sister?
A: I think it does. I approach them with a great deal more love and reverence. I don’t see them as a client and me as a provider. I see them as another human being who is suffering, and I hope to bring healing to them.

Q: How does your spiritual life inform your medical work?
A: It definitely gives me the energy to come in each day with a cheerful spirit and a generous heart. Without that, I think that you could get pretty jaded seeing the things that you see day in and day out. Sometimes we see people taking advantage of the system, trying to get away with as much as they can get away with, people who don’t have insurance and we don’t find out until way later, people who aren’t willing to do their part to get better and who expect you to do it all.

Q: What is it about your spiritual life that gives you that cheerful spirit?
A: It’s knowing how loved you are. The good Lord is right there all the time and is very much protecting and guiding. That deep conviction and experience is the energy by which you function.

Q: What do you think would happen to this community if you were to retire or could no longer work here?
A: That will happen one of these days. I’m not getting any younger. Nobody’s here to stay. I would hope that we would find another physician who would be willing to come and stay. And I certainly would pray very hard that the Holy Spirit would inspire somebody to come.

Q: Do you think that will happen?
A: I hope so. We have a wonderful setup here. We have worked at making a clinic that is really comfortable to work in and pleasant to be in, and I would hope that when I would leave or when Sister Jane leaves, it wouldn’t just fall apart. I think that someone else would come.

Q: You’ve said the medical profession is prejudiced against the poor. What did you mean by that?
A: Now that it’s a “for-profit” industry, it’s losing some of its professionalism and altruism; the medical profession is looking for repayment — money. Let’s just put it that way. If you don’t have access to money, then your case is not taken as seriously. That’s not true of everybody, but there is a tendency in that direction. Many people have experienced that when they have approached the medical profession, or have been in need of health care when they didn’t have their insurance card with them, as it were.

Q: What can be done to fix that?
A: I really believe that we as a nation should have a national health insurance program. We’re one of the only industrialized nations that do not have universal health coverage for our citizens. We keep talking about how wealthy we are as a nation, and yet we take very poor care of our own. I do believe we need to move in that direction. The number of employed people without insurance is growing, growing, growing every day. The other problem is tying insurance to employment. It is really not common sense, because when you actually have to use health care a lot, usually you become too ill to work. And then what happens? You’ve lost your job. You’ve lost your insurance. And many of our prices are inflated in order to cover this very problem — the people who become ill and are no longer able to work can’t get on Medicare right away and have huge bills because of lack of coverage. Health care really should be a public trust, just like education should be a public trust. It shouldn’t be left to our employers to cover us.

nundoctors-post09-bedside

Q: What is the most difficult part of your job?
A: The weekend call is what gets to you the most, because you don’t take a day off then. Some weekends are very, very hectic. You don’t get a lot of sleep, and then you go into five days of work just like you normally would, with your normal call schedule that week. And you’re really exhausted by the end of that stint. You get two weeks without any breaks. That’s what I find the hardest.

Q: Have you ever been at personal risk in the time that you’ve been here?
A: Yes, I have. I was coming to work, and I was about four miles from the clinic, and some young men had the hood of their car up. They were parked on the edge of the road and looked like they needed some help. So, I stopped and jump-started them and put the jumper cables back in the trunk, got back in the car, got ready to leave, and one of them pulled a gun on me and hit me across the face, pushed me over on the other side. They drove me into a wooded area that was adjacent. They robbed me and knocked me out, threw me in the trunk of the car, slammed the trunk down, said, “You’re dead,” and then the bullets started flying into the trunk. Four bullets went into the trunk right where my head was.

Q: None of them hit you?
A: One zinged across my cheek, and that was it. When you talk about being loved and protected — the good Lord wants me here. Otherwise, I would’ve been dead back in December.

Q: Did that change your attitude at all about your work?
A: No. It was just one incident. It’s over with. It’s done. Well, it’s not quite done yet, because we still have a trial ahead of us. It was an experience that I wouldn’t like to do again, but from it I certainly found out how valued I am in the community, how loved I am. A lot of positive things came out [of] it, besides the bruises and so on. So, no, it doesn’t make me afraid. Definitely.

Q: Did it strengthen your resolve to stay here and continue the work?
A: It certainly did. I hadn’t even thought about leaving, actually. I don’t have any qualms. I still walk the dogs at night and live alone without any problems.

Q: Did you go right back to work?
A: Within two days I was back to work.

Q: How do you deal with the racial prejudice that still exists in this part of the country?
A: I find it difficult. Right now, a few of us formed a book club. It’s a racially mixed group, and we go to each other’s homes and share a meal once a month and have some really lively discussions. This is one way to break down some of the barriers, of the black community not socializing with the white community. The churches are separate. There are black Presbyterian churches, white Presbyterian churches, black Baptists, white Baptists. The most segregated time is Sunday morning, which is a scandal when you think about it. And yet, that’s the way it is right now. The thing that bothers me the most and that makes it hard to recruit people into the area is the fact that we still have a segregated school system. Our neighboring counties have integrated but, for some reason, our county has not. We live in hope that the time will come when it will happen, but it hasn’t happened yet.

Q: What’s the most rewarding aspect of your work?
A: My patients, and knowing you can help people, and that you really do help them. You see them get better. The people that you can’t help to get better, you help to be at peace with what they have going on. The appreciation that they show, the gratitude that’s there — yes, it’s the patients. That’s what keeps you here.

Q: Many people would look at you and say, “This is a happy, fulfilled woman, despite the difficult job that she’s doing.” What do you attribute that to?
A: I think it’s because I know I’m where I belong. My life is worthwhile, and I am helping people. That makes all the difference in the world. It’s probably “the grace of office,” as they say, and the blessings of the spirit that come from living a peaceful life.

Q: What can you say to help people in Chicago and Washington and New York understand the depth of what you’re dealing with here?
A: That’s awful hard, unless they experience it. We see people with blood pressures of 240 over 130, and they’re walking around and working every day, and they don’t feel bad; they’ve gotten so used to it. We have people, 35-year-olds with strokes that cripple them for life. We see people who have had broken bones that were not set and who end up with a crooked arm or leg. They just didn’t go to the doctor, or there wasn’t a doctor there for them — people who struggle for breath and live in houses that are substandard. When I came in 1986, 48 percent of the households that I served had no running water. It’s improved since then, but this is the situation. I made a house call and came with a walker for an elderly man. I ended up taking it back with me, because the flooring had so many holes in it that getting all four feet to land on solid ground in this house would have been almost an impossibility. I came back with a cane, because I figured that would be a little safer for him. A lot of people around here have trailers. They just park them on a hillside somewhere, and then the pipes go out, down a ditch. They don’t have septic tanks in some cases. Children with intestinal parasites are fairly common. Alabama doesn’t do very well with infant mortality. We’re not good on a lot of things that way. People have tuberculosis that’s not recognized until they’ve infected a lot of other people. We do have a lot of infections, people with bad abscesses from skin infections that aren’t taken care of. People have had lacerations that weren’t stitched up, and so they get bad scars — all kinds of things like that. In fact, I had one man who put cobwebs into a laceration on his hand in order to stop the bleeding. You should have seen me with little tweezers, trying to pull the cobwebs out.

Q: Because he had no gauze or cotton?
A: Right, exactly. We do see an awful lot of bad things that wouldn’t be seen in an area where health care was more available.

Nun Doctors

 

BOB ABERNETHY: Health care in this country is a big problem for the poor — not only because they often can’t afford it. Sometimes it just isn’t there. This is especially true in rural areas, which have a hard time attracting doctors.

nundoctors-post01-town

Correspondent Judy Valente found a doctor in rural Alabama whose practice is an essential part of her religious calling:

JUDY VALENTE: A buzzard stands guard atop a dying tree in tiny Pine Apple, Alabama: population 343 and falling. A town where living conditions often reflect a bygone era. All but two businesses are boarded up now. A tree grows through the roof of this abandoned dry goods store. And on some days, more dogs than people frequent the town’s main street.

Most people here live in houses along dirt roads like these. Some still get their water from spigots in their front yard. More than 90 percent of the people live below the poverty level. For most, the only work available is low-paying, low-skill jobs.

nundoctors-post03-nunpicture

Health care here isn’t a right, it’s a luxury. But one woman has become a literal lifeline for the people of Pine Apple and the rest of rural Wilcox County.

Dr. Roseanne Cook is one of only three doctors serving Wilcox County’s 14,000 residents. She came here in 1986 after graduating from medical school at age 44. But medicine is not her only line of work.

Few of the 5,000 patients Dr. Cook treats on a regular basis know that she is a sister of St. Joseph — a Catholic nun since 1958.

Dr. ROSEANNE COOK: I was praying one evening and it just seemed like there was something the Lord wanted me to do, something with my life, more than I was doing.

VALENTE: Dr. Cook had planned to become a medical missionary in a remote, poverty-stricken area overseas, little knowing her mission would take her to a remote area [here] with tremendous needs.

nundoctors-post10-housecall

A colleague, Sister Jane Kelly, was already working at the Pine Apple Clinic as a nurse practitioner. She warned Dr. Cook it wouldn’t be easy, but that hardly prepared Sister Roseanne, as she is also known, for the problems she would find.

Dr. COOK: We have people — you know– 35-year-olds with strokes that cripple them for life. We see people who have had broken bones that were not set and end up with a crooked arm or leg. I had one man come in, he had put cobwebs into a laceration on his hand in order to stop the bleeding.

Mrs. ETHEL LEE WILLIAMS (Patient): I have high blood, nerves, pressure, arthritis, sinus.

VALENTE: Eighty percent of the patients Dr. Cook sees have no insurance, and many suffer from a multitude of ailments, like 72-year-old Ethel Lee Williams.

cook-extended-post02-microscope

As with many of her patients, Dr. Cook provides Mrs. Williams with free samples of medication because she can’t afford to buy medicine.

Because there are so few physicians, Dr. Cook spends at least one night a week on call for the emergency room at the area’s sole hospital. By necessity, she often performs procedures that in other places, a specialist would do.

Dr. COOK: We set uncomplicated fractures and put casts on, do skin biopsies, sometimes remove cysts. We don’t have a pediatrician on hand so we take care of children.

VALENTE: She says the problem isn’t a nationwide shortage of doctors, but a “maldistribution” of doctors. Large cities and suburban areas enjoy an oversupply. Rural areas and poor inner-city neighborhoods are underserved.

nundoctors-post06-dentistchair

Dr. COOK: Most doctors want to be in a larger metropolitan area where there are a lot of colleagues that they can call on for consults, for backup. They’re just not interested in living out in the country where you might have three restaurants in town.

VALENTE: There’s a severe shortage of medical technicians as well.

Dr. COOK: We have this wonderful dental equipment that is only about two years old — two well-equipped dental rooms and we have no dentist to provide care for our patients. Many of them, in fact probably most of them, are in need of rescue dental care, much less repair dental care.

VALENTE: Dr. Fitzhugh Mullan, a Washington, D.C. pediatrician and medical writer, has studied the shortage of doctors for the rural and urban poor.

Dr. FITZHUGH MULLAN (Pediatrician): The whole set of problems associated with the distribution of doctors in America is troublesome and not getting better, some would argue getting worse. What we need to do is design a system of care that has the kinds of incentives in it and the kind of strategies in it that will keep and bring doctors and other providers to rural areas.

nundoctors-post07-mullan

VALENTE In Pine Apple, Dr. Cook is a well-known and well-loved figure. But earlier this year, she narrowly escaped being murdered during a roadside robbery.

Dr. COOK: Then threw me in the trunk here and said, “You’re dead,” and started shooting and so one bullet went here, here, and here, and another bullet went in here. And amazingly they all missed you. They all missed me except one little grazed me right across the cheek here. But the rest missed me, and I take that as an act of God that I’m here to talk about it.

VALENTE: It’s often a lonely life for Dr. Cook, who shares a small home with her two dogs.

Dr. COOK: There’s very few Catholics in our area, very few Catholics. And you know, in our little mission church, we have maybe 30 parishioners.

VALENTE: Is your Catholicism ever in conflict with your medical work?

Dr. COOK: We don’t advocate abortion. We do have a family planning program, and we don’t impose lack of contraception on our patients by any means. I don’t think most of our patients really know what a Catholic sister is, to tell the truth. They know that we care very much about them.

nundoctors-post08-hug

ROBERT HARRIS (Patient): Does it make any difference to you that she’s a Catholic sister? No, it don’t make no difference. Don’t make no difference. All I want is a good doctor. That’s all I want.

JOHN YOUNG: She’s sweet, she’s been good to my mama that lives right up the road here, and she’s always been just as good as she could to them.

VALENTE: And the patients keep arriving. Like this young mother, who came from 50 miles away because she heard Dr. Cook sees all patients regardless of their ability to pay.

Dr. COOK: Well, I think they know we will help them no matter what. And I think they experience a loving care. They know that they’re not just another client and that we’re not just a provider, and that there’s really a doctor-patient relationship that’s established, and that means a lot to people.

VALENTE: Dr. Cook doesn’t know what will happen to her patients when she has to retire. To find a new doctor, she says, they’ll have to pray hard.

For RELIGION & ETHICS NEWSWEEKLY, I’m Judy Valente in Pine Apple, Alabama.

Ramadan Moon

 

BOB ABERNETHY (anchor): This week, Muslims around the world began celebrating Ramadan, the holy month of prayer and fasting. During Ramadan, adult Muslims are expected to fast and abstain from sex during daylight hours. President Bush sent Ramadan greetings to Muslims and, on Thursday evening, held a special fast-breaking meal at the White House for American Muslim leaders and ambassadors from Islamic nations. Ramadan continues through early December.

ramadanmoon-post01-bush

Fasting during Ramadan is one of the five so-called pillars of Islam, an obligation of Muslims worldwide.

But, how to know when Ramadan begins? Muslims use a lunar calendar, and Ramadan begins with the new moon. But for devout Muslims, it’s not enough to calculate mathematically when the crescent moon rises. It has to be seen. This week, Kim Lawton watched some American Muslims as they watched for the Ramadan moon.

KIM LAWTON: It’s Tuesday, November 5, just before sunset in Indiana. At the headquarters of the Islamic Society of North America, the phones are ringing off the hook. Muslims are wondering whether anyone has seen the new moon.

UNIDENTIFIED CALLER #1: Is there any news for the Moon tonight?

OPERATOR: No news until now. So you’re welcome to call back after 9.

ramadanmoon-post04-ahmadlecture

Dr. IMAD-AD-DEAN AHMAD (Minaret of Freedom Institute): The Islamic calendar is a strict lunar calendar. The result is that every year, the dates on the Muslim calendar creep up by approximately eleven days, compared to the solar calendar. Ramadan is the ninth month of the Muslim calendar, and Muslims will go out to look for the new moon to determine when the month will begin.

LAWTON: It’s a process that combines science and technology with religious tradition. The Qur’an teaches Muslims to study the heavens — and specifically the Moon — to mark time. Over the centuries, Islamic scholars made numerous contributions to the science of astronomy. Today, scientists can calculate where and when the new crescent moon may be most visible, but Islamic scholars say the actual sighting is still necessary.

Dr. AHMAD (lecturing): It’s going to be challenging to see the new moon from this spot on the Earth.

LAWTON: Tonight Muslim astronomer Imad-Ad-Dean Ahmad is giving some Moon-sighting advice to the Muslim Student Association at George Washington University. The accepted practice for Moon sighting varies from country to country. Because of the Earth’s size and curvature, Ahmad says the new moon may be seen on different days in different places. That means Ramadan and its month-long fasting may begin on different days as well.

ramadanmoon-post10-callcenter2

Here in the U.S., the process is overseen by the Islamic Society of North America — ISNA. Beginning on the day the new moon is expected to be seen, ISNA telephone operators stand by to take in reports of any sightings.

UNIDENTIFIED CALLER #2: Hey, is the Moon there, the Ramadan?

OPERATOR: No, they haven’t sighted the Moon yet.

LAWTON: Although he advocates scientific calculations, Dr. Ahmad still encourages Muslims to go out and look.

Dr. AHMAD (lecturing): I think it’s a great tribute to our heritage, not just our spiritual heritage, but our intellectual heritage. We’ve got to reignite our intellectual curiosity, our critical thinking. Not just accept, “Oh, my cousin in Cairo says they saw the moon, so I guess it must be there.” Nah, go ahead and look for it yourself!

ramadanmoon-post06-rainy

LAWTON: On a rainy Washington night just after sunset, these three students took his advice. They headed to a good vantage point, hoping for a break in the weather. They knew it wasn’t likely, but said they wanted to carry on the tradition of their faith.

RIKA PRODHAN (Student): The significance of the Moon and how it looks during Ramadan is very important to the religion itself and to understand your religion, to appreciate it, to cultivate it, especially in America.

Dr. AHMAD: The tradition is, if it’s cloudy, you go ahead and complete a month of 30 days. However, nowadays, with high-speed communication, a place that is cloudy can always get a report from a place that isn’t cloudy.

LAWTON: Any Muslim from the continental U.S. or Canada who sees the new moon calls the ISNA hotline to report the details. This year, the first reports come from Muslims in Florida.

ramadanmoon-post05-callcenter

OPERATOR: What time was the sunset?

UNIDENTIFIED CALLER #3: 5:40.

OPERATOR: And the place where you are, like which part of Miami?

ISNA WORKER: We have a report from Florida.

LAWTON: ISNA Secretary General Sayyid Sayeed then convenes a conference call of experts to discuss whether the reported sightings are scientifically and religiously legitimate.

SAYYID SAYEED (ISNA Secretary General): We are very happy to have you with us.

UNIDENTIFIED CALLER #3: I think in view of the evidence that we should declare that Ramadan begins tomorrow.

LAWTON: Once it’s determined the reports are valid, the group proclaims that Ramadan will begin the following dawn.

Mr. SAYEED: So, congratulations!

LAWTON: ISNA staff members get the word out, through a telephone recording, mass e-mails, and a Web site announcement. Most American Muslims follow the ISNA proclamation, although some immigrants still follow their home country’s determination. Some believe all the world’s Muslims should begin Ramadan on the same day. Others believe scientific calculations, rather than actual sightings, should be used. But all Muslims agree the arrival of the new moon heralds the holiest month of their year.

I’m Kim Lawton reporting.