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Data Day

It’s only Wednesday, and it’s already a big Catholic news week. Pew Research released a new poll setting the table for the pope’s spin through Washington, D.C., New York City, and Philadelphia later this month. Francis announced that for the Jubilee Year of Mercy, which will begin in December, he will allow all priests to absolve those who confess procuring abortions—and that priests of the schismatic Society of St. Pius X can hear confessions too. And today word came that Francis met with a liberal French bishop who had been exiled by John Paul II. Let’s start with the sexiest item: data (I’ll get to the other stuff later).

You’ve probably already seen the headlines: “U.S. Catholics Open to Non-Traditional Families” (at least that’s how Pew itself titled the report). Shock. Awe. Fainting couch. But look deeper into the study, and several interesting findings emerge. First, in addition to the fact that most American Catholics don’t agree with Catholic teaching on a range of issues, Pew Research asked a series of questions that, as far as I can tell, no one has ever asked before: How connected to Catholicism are you? Turns out that 45 percent of all Americans either identify as Catholic or are connected to Catholicism—20 percent say they’re Catholic. Is the 20 percent figure news? Not really. But first, let’s have a look at those values findings.

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Poll: Pope Francis and Former Catholics

A new poll released in advance of Pope Francis’s visit to the United States offers data that suggest the pontiff will have the ear of many Catholics who have left the church or otherwise become discouraged with its leadership.  

The poll by Public Religion Research Institute and Religion News Service presents an interesting profile of those who identify as former Catholics, a group that it says comprises 15 percent of the U.S. population. It finds a gender gap, for example: former Catholics tend to be male (55 percent) while current Catholics are more likely female (56 percent). The former Catholics are more likely to identify as liberal (37 percent) than current Catholics (27 percent) or as political independents (50 percent, former Catholics; 36 percent, current Catholics).

Former Catholics are reported to have a much more positive view of Pope Francis (64 percent approve) than of the church (43 percent). Similar gaps can be found among young people and liberals.

Catholics are much more likely to say that Pope Francis understands the needs and views of American Catholics (80 percent) than to say the U.S. Catholic bishops do (60 percent).

While some conservative Catholics have objected to Francis's priorities,  the poll suggests that overall, American Catholics have a more favorable feeling toward their church than they did before Francis became pope. (56 percent said their feelings had changed, and of those 3 out of 5 said their feelings toward the church had become more favorable.)

 

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Can Hope Combat Despair (and Denial) on Climate Change?

With this July officially the hottest month in recorded history, and 2015 likely to top 2014 as the hottest year; with wildfires consuming swaths of rainforest in the Pacific Northwest; with heat-trapping carbon dioxide having risen from pre-industrial-era levels of 280 parts per million to above 400 ppm this year (where they’re likely to stay absent significant action to reduce emissions), it’s hard not to be pessimistic about the state of the earth’s climate, if not legitimately depressed. Climate researchers themselves increasingly show signs of what psychologists have labeled “pre-traumatic stress”—the anger, panic, and “obsessive-intrusive” thoughts that come with the daily work of charting what looks like an increasingly bleak future. Relentless attack on the part of climate-change deniers is said to play a contributing role.

“Certainly the possibility of extremely bad effects should weigh heavily on our minds,” David Cloutier wrote on this blog in May. “But the contemplation of such effects can even have paradoxical effects, leading us to despair, especially when we recognize that any individual changes we make may be lost in humanity’s massive collective activity.” The giving up of hope, however, is exactly what we need to guard against when it comes to climate change. To that end it’s been interesting to see how two of the most typically gloomy writers on the topic have recently been finding silver threads in the gathering clouds.

For instance, Elizabeth Kolbert’s recent profile of Christina Figueres, who heads the U.N.’s Secretariat of the Framework Convention on Climate Change, bears the hopeful tagline, “The Woman Who Could Stop Climate Change.” Figueres is characterized as such for her near certainty that something positive will emerge from the upcoming annual Conference of the Parties on climate change, to be held in Paris. Figueres, Kolbert writes, is aware of the danger of high expectations but “is doing her best to raise them further, on the theory that the best way to make something happen is to convince people that it is going to happen. ‘I have not met a single human being who’s motivated by bad news,” she told me. “Not a single human being.’” That she can maintain this attitude—not only while working within the bureaucracy of the U.N. but also while being charged with persuading 195 countries to scale back their use of fossil fuels—is something she attributes to being the daughter of the man who led the Costa Rican revolution of 1948. “I’m very comfortable with the word ‘revolution,’” she tells Kolbert. “In my experience, revolutions have been very positive.”

Bill McKibben, meanwhile, earlier this summer hailed Pope Francis’s Laudato si, not least for the fact that “simply by writing it, the pope—the single most prominent person on the planet, and of all celebrities and leaders the most skilled at using gesture to communicate—has managed to get across the crucial point” that climate change is the most pressing issue of the day.

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Bringing Bernie Back Home

The other day, as I was heading home to my apartment in Washington Heights—a small, somewhat close-knit neighborhood, geographically isolated from the tourism and crowds generally associated with Manhattan—I encountered a young man and woman with clipboards, gently trying to intercept passersby. "Hey," the man made eye contact, "have you heard about Bernie Sanders?" "Yeah,” I said, giving a thumbs-up and walking on, proud I'd been able to answer them in the affirmative. But they both lunged toward me, and started speaking very quickly. "Awesome! Are you registered? Do you know about our group? Are you interested in participating in our events? Do you want to volunteer?"

Brooklyn native Bernie Sanders currently doesn't have a New York City campaign office because, as I was to learn in the course of my encounter, he "didn't think people would like him this much." And so groups like the one I ended up learning about that day—Washington Heights for Bernie Sanders (they call themselves Bernie WaHi)—are getting ready for when he sets one up.

"We realized that the campaign didn’t have the structure yet in New York or as much funding as some other candidates,” said Adam Masser, one of three Sanders organizers who facilitate events and volunteer assignments in Northern Manhattan. Masser and his friends saw a "real opportunity to get the word out on behalf of Bernie and start organizing." So they started inviting their friends, and then their neighbors, to mobilize fellow Bernie supporters while also cultivating new ones.

Still a problem for Bernie at the moment is name recognition: “Bernie Sanders” doesn’t register with the same immediacy that “Hillary Clinton” does. So Bernie WaHi will focus on that, while also hosting more events and recruiting more volunteers. Voter registration is also part of the plan: Supporters are seeking to sign up people who’ve never voted, and to get registered Independent and Green Party voters to register as Democrats before the October 9 deadline.

Bernie WaHi takes its name from Washington Heights, but it covers a wider geographic area that includes Northern Manhattan, Harlem, Inwood, and the South Bronx—all bordering neighborhoods. At a citywide organizing meeting with twenty other organizing leaders, Adam and others agreed to work together and make sure every voting district is covered.

I asked him if they had official word Sanders was opening an office or if this was all "just hope." "Definitely not just hope. But,” Masser admitted, “there hasn't been any official word." Sanders has offices in New Hampshire, Iowa, Nevada, South Carolina, and in his home state of Vermont. Whether or not an office is ever opened in Manhattan, there will “definitely be campaign events,” Masser said, and he will definitely have a body of volunteers mobilized.

A sentiment I have heard repeated is “I don’t really like Hillary, but Bernie is…” Too old, too left, too radical, too something. And then I hear, “I would love to see him as president, but I don’t have too much hope it will happen.” But the more I meet people like Masser and his fellow Sanders supporters, the less I accept that.

Sanders is in an “upward trajectory,” Masser pointed out. His main message—that this country belongs to all of us, not just the billionaire class—resonates with a lot of people. He is the only candidate who doesn’t have a super PAC—something not lost on those most turned off by the state of presidential politicking.

But Sanders would probably be the first to admit he needs all the help he can get, where he can get it. Could the grassroots efforts in his hometown provide another boost?

Popes in the City

Perhaps you’ve heard that next month Pope Francis is coming to Washington, D.C., New York City, and Philadelphia after he visits Cuba. (What message might the Argentinian pope be sending by first dropping in on those Jesuit-educated Castros? Best not to think about it.) The impending arrival of the papal caravan has excited a good many Catholics (and many others) while increasing the anxiety of those self-anointed “orthodox Catholics” who fear that the Jesuit pope has a leftish agenda up the sleeve of his cassock. For their part, Francis enthusiasts are waxing enthusiastic. Over at National Catholic Reporter, Michael Sean Winters, who to his credit often has sage things to say when it comes to the liberal-conservative divide in the church, began a many-part series titled “Pope Francis is Coming!” Golly, yes he is, but do we really need the exclamation point? (Winters and I have differed in the past on just how papal-centric Catholics ought to be.) [“Contra Baumann", NCR].)   

Francis’s New York City stop will in fact take place almost fifty years to the day after Pope Paul VI, the first pope to visit the United States, flew in for a tumultuous fourteen-hour stay in October of 1965. Like Paul, Francis will address the U.N. and plead for peace. On that score, the papal agenda, however futile, rarely changes. It is unlikely, however, that Francis will warn the U.N. delegates that resorting to birth control is “irrational,” as Paul did, much to the audience’s surprise and befuddlement. One suspects that the “irrational” denial of climate change will be a principal theme, along with the depredations of modern capitalism. Francis’s predecessors were also critics of economic inequality. How could they not be with the way the Gospel disconcerts us all by pointing an accusatory finger at those who neglect the poor? Despite the strenuous if well-rewarded efforts of some neoconservative intellectuals, the eye of a needle hasn’t gotten any larger. Francis’s regard for the poor, much to the discomfort of such folks, does seem to be of a somewhat different intensity than most of those who preceded him in the chair of Peter. 

Francis’s visit is a big deal, but I doubt “the entire nation is focused” on it, as Winters imagines.

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Chautauqua

Chautauqua: a paragraph, perhaps a half-page, in my high school US History textbook; or Robert Pirsig’s term to characterize his self-communing in Zen And the Art of Motorcycle Maintenance. And then there is The Chautauqua Institution of 2015, a gated village of 750 acres, host to thousands of people – some true Chautauquans  - for a nine week summer program organized around weekly themes. History at Chautauqua is structural, certainly architectural: to enter the gates is to go back to the past, visually and communally. On brief inspection, one concludes that the average age of the participants stretches back more than two generations. This is a “senior world” (I include myself.), although there is no lack of families with children.

Well over a hundred years ago, Chautauqua began as a summer retreat for Sunday School teachers. It has transformed itself and its lake shore over the years. The major Christian denominations still have their residence houses, but one could almost be unaware of the thoroughly religious foundations of Chautauqua. There is, of course, morning worship services in the amphitheater, and the Department of Religion sponsors the major afternoon lectures,  an Inter-Faith program. No one at Chautauqua balks at religious sentiments; and the politics are left of center, socially progressive. As for ecumenism: there are regular Catholic services and a Jewish center, offering a wide range of religious and cultural programs.

The entry way to Chautauqua looks something like the toll both approach to a turnpike: busy, crowded with cars, and confusing: We were part of a tour and had to claim our entry passes amid a crush of people at the ticket office, but once we found ourselves inside the fenced acres, we drove hesitantly down very narrow, tree shaded streets, passing wood frame houses, Victorian in look and, in some cases, in origin. The road sloped down to the shore of the lake, to the grand Athenaeum Hotel, a Victorian wooden hostelry that recalls Dickens’  depictions of hotels in Martin Chezzulewit. The density of the housing, the lushness of the gardens that encroach on to the streets, and contrasts of shade and light on the frame houses work a transformation, as does the omphalos – the Amphitheater – spreading its bowl-like shape to focus on a stage platform, roofed above but open at its sides to the winds.

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Alice McDermott on Rules that ‘Subvert Compassion and Common Sense’

The New Yorker is currently featuring a new short story from Alice McDermott, “These Short, Dark Days.” The protagonist of the piece, set in Brooklyn in the early 1900s, is a nun named Sister St. Savior who endeavors to effect the burial in a Catholic cemetery of a young husband who has asphyxiated himself. In those days, recall, it was just as one character puts it: If word of suicide gets out, “there’s not a Catholic cemetery that will have him.”

The story exhibits a bit more in the way of traditional narrative drive than I’ve come to expect from McDermott’s short fiction, and it hits on familiar themes in the usual compelling fashion: certainty vs. uncertainty in belief (“There were moments when his faith fell out from under him like a trapdoor,” one character thinks); awareness of sin; the reality of human suffering; the limits of compassion. And, importantly, the limits placed on compassion. It’s this last that McDermott confronts in a fairly explicit way, by noting how the burdens of compassion have typically fallen to women (of the church and not), even as men (of the church and not) seem to have been bent on making its expression more difficult:

In her forty-seven years of living in this city, Sister had collected any number of acquaintances who could help surmount the many rules and regulations—Church rules and city rules and what Sister Miriam called the rules of polite society—that complicated the lives of women: Catholic women in particular, and poor women in general.

But this all takes place more than a century ago, doesn’t it? Yes, but that doesn’t make it history. Lest anyone doubt McDermott’s intent, she makes it clear in an interview that accompanies the story.

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Coming Home by Teaching the Beatitudes according to Lúcás Chan

After two weeks of teaching a bioethics course in Pune in the second half of June, I began July in Bangalore where I taught a very intensive two week course for 26 licentiate and doctoral students meeting 4 hours a day.

The course was “Biblical Ethics” and it was to be team taught by Lúcás Chan and me. Though I team taught courses frequently with Dan Harrington and with Roger Haight, this would be my first time team teaching with a former doctoral student. We agreed to meet in Bangalore on July 1 a little more than two weeks before Chan would be chairing the first ever Pan Asian conference of Catholic Theological Ethicists. We had each written two books in this fairly new field that Chan pioneered. Unfortunately, as many of you know, Chan died of a heart attack on May 19th.

In this light, I decided I should only teach his work. I thought, if I taught both his and mine, more students would naturally ask me about mine. Besides they probably would have been more deferential to my work, though Chan’s you will see is the more significant.

The decision was a good one.

Unlike anyone before him, Chan established normative criteria for doing biblical ethics. In Doing Biblical Ethics in the 21st Century: Developments, Emerging Consensus, and Future Directions, he insisted that writing biblical ethics required exegetical competency as well as a competency in ethics, particularly in proposing a method for applying the exegetical insights to ordinary moral life. Additionally Chan argued that virtue ethics was a most worthy method for making that application.

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Moral Voices from The East

On Monday afternoon we finished, here in Bangalore, our first ever Pan-Asian Conference of Theological Ethicists: “Doing Catholic Theological Ethics in a Cross-Cultural and Interreligious Asian Context.”  There were 95 ethicists, among whom were 14 plenary speakers and another 36 presenting paper during concurrent sessions.

One of the finest plenary sessions, “Doing Interfaith Ethics in Asia” involved three speakers from countries where Catholics are very much a minority. Delivering a flawless paper, “A God by any other name,” Sharon Bong covered the trajectory of lawsuits filed by the Catholic church in Malaysia against its government’s decision to permit only Muslims to use the word “Allah” in referencing God. For twenty centuries, Malay-speaking Christian Malaysians have used “Allah” as their word for God, easily predating the Muslim use of the word. In 2008, the Catholic press was banned from using the word, or else it would forfeit licensing. With a final court decision ultimately upholding the government ban, Bong entertained whether forgiveness or resistance marks the proper ethical response.

Haruko Okano from Japan proposed an argument on how feminist Catholic writings on “moral responsibility” could help contemporary Japanese ethics. Explaining how much a shaming culture inhibits any autonomous accountability, Okano considered how often a Japanese apology is a face-saving action that has little to do with assuming personal or social moral culpability. When asked what was the meaning of the Japanese apology for World War II, she answered that it was a way of simply saying, let bygones be bygones, a reply that left the audience speechless.

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Sr. Mary Scullion Writes on the Firing of Margie Winters

dotCommonweal reader Jack Marth and members of the Waldron Mercy Academy parent community have highlighted a column in support of the school’s former religious instruction director Margie Winters, whose dismissal I wrote about last week. One of the co-authors of the piece is Mary Scullion—a member of the Religious Sisters of Mercy and co-founder and executive director of Project H.O.M.E., an organization devoted to ending homelessness in Philadelphia. Scullion is well known both inside and outside the city, having received Notre Dame’s Laetare Medal in 2011 and being named one of Time Magazine’s 100 most influential people in 2009. Joan McCannon—co-founder of Project H.O.M.E., fellow recipient of a Laetare Medal, and parent of a Waldron graduate—also lent her byline, as did philanthropist James J. Maguire, president of the Maguire Foundation. Scullion’s input on the firing comes as a welcome development to the parents I’ve been in touch with, many of whom had been hoping for her to comment.

From the column, which appeared yesterday on Philly.com:

The recent controversy at Waldron Mercy Academy brings to light that we are at a critical moment for the Catholic Church, and for all persons of faith and conscience in this country. It is a moment rife with pain and struggle, but also hope. ...

[W]e believe that the Church’s truest integrity is at risk when it emphasizes orthodoxy and doctrine without meaningful engagement with human and historic realities. We love the Church: We draw deeply from its rich traditions of spirituality, compassion, service, and justice. But we also recognize (and need to take responsibility for) our many historic blind spots—persecution of heretics, oppression of indigenous peoples in the name of “mission,” and second-class status for women.

While it is painful for us to have to publicly dissent, we are convinced that this is a moment when insistence on doctrinal adherence is clashing with what we believe the Spirit is unfolding in our history—just as it has in the past, with issues like slavery, the rights of women, and the environment. Many Christian denominations have listened to the movement of the Spirit and moved toward both full inclusion and full embrace of the gifts of our gay and lesbian sisters and brothers.

The Church is at its best when it listens to the Spirit speaking in our times and through human experiences. As we listen, we hear the Spirit speaking through the testimony of hundreds of parents and former students, who affirm that Margie has been a marvelous teacher and influence. She has been a gift to the Church, nurturing the faith and morals of countless young people, fostering a spirit of mercy, compassion, and justice.We believe the controversy surrounding Margie Winters is the Spirit inviting us to reflect on Church doctrine that upholds the dignity of every person. ...

As we work through the pain and conflict, as we listen to each other, as we struggle to make sense of the power of tradition and the challenge of newness, we believe this can be a moment of hope and grace.

July 17, Bangalore: The Opening of the First Ever Pan Asian Conference of Catholic Theological Ethicists

Later today we open, here at Dharmaram Vidya Kshetram, a conference with a lot of intentionality, Doing Catholic Theological Ethics in a Cross-Cultural and Interreligious Asian Context.

Last night, as a group of us were returning from dinner, we walked into a young Filipina ethicist, Anthonette Mendoza, who flew 12 hours from her university, Louvain, to get here.  Another, Kristin Heyer, one of the leaders of our Planning Committee, had just flown from California to Dallas to Boston to Frankfurt to Bangalore to get here.  As we were returning to the university Guest house where 45 of the 90 guests are staying, we ran into Vimal Tirimanna who had just flown in from Sri Lanka and Bernhard Kieser from Indonesia.

This conference is the brain child of Lúcás Chan, the Jesuit ethicist from Hong Kong who met Shaji George Kochuthara the Indian Carmelite ethicist at Dharmaram Vidya Kshetram, three years ago.  The two began planning immediately.  They recruited Agnes Brazal from the Philippines, Sharon Bong from Malaysia, and Robert Gascoigne from Australia.  With them they developed a network of consultation and collaboration.

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Fr. Cyprian Davis, RIP

This is, by now, old news, but I don't think we've had a chance to discuss it yet here at dotCommonweal. Fr. Cyprian Davis, OSB, a monk of St. Meinrad archabbey in Indiana, died on May 18 at the age of 84. His 1990 book, The History of Black Catholics in the United States is one of a handful (no matter how small your handful may be) of essential historical works about the American Catholic Church.

The Catholic Church was African before it was European.  What became the US Catholic Church was Black and Spanish-speaking for nearly a century before the first English-speaking Catholics arrived.  Black Catholics were (and are), of necessity, a largely lay-lead community, often appealing (successfully) to Rome for support when they were confronted by racist behavior from local bishops, priests and seminary rectors.  Recovering and retelling all that history---and more---was at the heart of Fr. Davis' work.

In his preface to The History of Black Catholics in the United States, Fr. Davis wrote, "(T)oo often the presence of black Catholics through the centuries has been a muted one, a silent witness, an unspoken testimony.  It is the historian's task to make the past speak, to highlight what has been hidden, and to retrieve a mislaid memory."

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Prophecy and Prose

Pope Francis’ recent speech in Bolivia has rekindled the debate over Pope Francis’ views on economics and inequality.  Francis’ defenders have argued that the pope is merely offering a robust presentation of Catholic social teaching.  His more fevered critics see him as a herald of a resurgent Marxism.

The frustrating thing about this debate is that it usually operates at a level of abstraction, as if the choices facing policymakers really did boil down to a choice between capitalism and, well, something else.  To a great extent, this reflects the penchant of American conservatives branding even modest efforts to redress economic inequality as “socialism.”

As fond as I am of Francis, however, I think the pope also bears some responsibility for this.  Phrases like an “economy that kills” and “an economy of exclusion” remind me of John Paul II’s “culture of death” and Benedict XVI’s “culture of relativism.”  In none of these cases do I find the phrases adequately descriptive of the phenomenon in question or analytically helpful in developing remedies.

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Fighting a Firing in Philadelphia

The first tuition payment for the 2015-2016 school year at Waldron Mercy Academy in Philadelphia is due Wednesday. How many families will choose to meet this deadline, however, is unclear. A number in this tight-knit community of parents plan to withhold payment to protest the recent firing of long-time religious education director Margie Winters.

Winters’s dismissal shares some similarities with the firings of staff and teachers from Catholic schools around the country in recent years: personal details (in this case, a same-sex marriage) come to light; a disapproving parent lodges a complaint; a beloved figure is relieved of duties; students and parents rally in support. While such movements may lose steam in the face of long odds against reinstatement, the parent community of Waldron thinks it can keep the pressure up through the World Meeting of Families in Philadelphia so that it will still be an issue when Pope Francis visits in September. And an open letter to Francis from Winters’s wife, Andrea Vettori, that is now being shared across social media and news outlets is providing further energy. “Waldron is a community that acts when there is a crisis,” said Diana Moro, who is in charge of the Facebook page StandWithMargie, which has garnered more than 10,000 likes in just over a week.

How realistic are their hopes?

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Capitalists to Pope Francis: What about us?

Pope Francis's in-flight press conferences--freewheeling, unscripted, even unredacted (at least for the moment)--have produced quite a bit of news. Who could forget "Who am I to judge?" Or the time the pope said that a friend who talks smack about his mom "is going to get a punch in the nose"? Reporters know that asking Francis the right question in just the right way might elicit a headline-worthy response. No surprise, then, that on the flight back to Rome following the pope's visit to South America, where he took globalization to the woodshed, a couple of enterprising reporters wanted to talk economics. Roll tape.

Noting how often Francis had spoken of the poor over the past several days, one German journalist wanted to know why the pope didn't say more about "the middle class, that is, the working people, the people who pay taxes, normal people, like the Greeks." All right, he didn't actually mention the Greeks. He did, however, want to know the pope's message for those non-abnormal, responsible payers of taxes.

Instead of asking the reporter whether he realized that Bolivia--where he delivered his stinging rebuke to purveyors of globalization--is the poorest country in South America, that 60 percent of its 8 million residents live below the poverty line, a quarter of them in extreme poverty, Francis responded graciously: "Thank you very much, that is a nice correction. You are right, that is a mistake on my part. I have to think about that." The Catholic News Agency made it sound like Francis had never considered this before: "You're right, I'll have to come up with something!" But Francis didn't quite say that, and he wasn't done answering the question.

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Papal Allergies

In his prepared remarks to Representatives of Paraguay's Civil Society yesterday, Pope Francis said:

A fundamental part of helping the poor involves the way we see them.  An ideological approach is useless: it ends up using the poor in the service of other political or personal interests (Evangelii Gaudium, 199).  To really help them, the first thing is for us to be truly concerned for their persons, valuing them for their goodness.  Valuing them, however, also means being ready to learn from them.  The poor have much to teach us about humanity, goodness and sacrifice.  As Christians, we have an additional reason to love and serve the poor; for in them we see the face and the flesh of Christ, who made himself poor so to enrich us with his poverty (cf. 2 Cor 8:9).

But, as always with Francis, his off the cuff additions provide both insight and bemusement. Inés San Martín of Crux fills in the picture:

“Ideologies end badly, they do not work because they have a relationship that is either incomplete, or sick or wrong with the people,” Francis said. “Look at the last century, what ideologies ended in: Dictatorships, always.”

Francis then said that ideologies think of the people, but don’t let the people think, everything for the people but nothing with the people.

And this intriguing glimpse behind the smiling face:

He then “admitted” that he gets allergies, “a running nose,” when people such as politicians give grandiose speeches but “when I meet these people, I can’t help thinking ‘what a big liar you are'."

Havana and Washington -- please keep the Kleenex ready!

Pope Francis delivers 'little encyclical' in Bolivia.

Pope Francis's address to the World Meeting of the Popular Movements in Bolivia on Thursday was described as a "little encyclical" by the editor of L'Osservatore Romano. Given its breadth and rhetorical power, that seems about right. Initial reports emphasized the pope's apology for the church's "many grave sins...committed against the native peoples of America," and of course that would receive some attention, given that it plays into the idea of the Catholic Church as unyielding. But the remark came late in the speech, following a withering critique of a globalized economy that operates on the "mentality of profit at any price" without concern for "social exclusion or the destruction of nature."

Do we realize, Francis asked, "that something is wrong in a world where there are so many farmworkers without land, so many families without a home, so many laborers without rights, so many persons whose dignity is not respected?" He referred to these "three Ls"--land, lodging and labor--as "sacred rights." And, lest anyone wonder whether the Argentine pope was laboring under a benighted idea of capitalism, Francis made it clear that he was not just talking about the economies of Bolivia and its neighbors. No, "I am speaking about problems common to all Latin Americans and, more generally, to humanity as a whole." This system is "intolerable," he continued, echoing his encyclical on the environment, Laudato si': "Farmworkers find it intolerable, laborers find it intolerable, communities find it intolerable, peoples find it intolerable… The earth itself--our sister, Mother Earth, as Saint Francis would say--also finds it intolerable."

Time is short, the pope declared. The planet and its people are suffering; we need change now. "Behind all this pain, death and destruction there is the stench of what Basil of Caesarea--one of the first theologians of the church--called 'the dung of the devil.' An unfettered pursuit of money rules. This is the 'dung of the devil.'" Pace David Brooks, Francis failed to mention the free market's wonderful ability to "harness self-interest" and put it to good, that is to say profitable, use. No, he has witnessed the system's failures firsthand, in the slums of Buenos Aires, in his travels as the leader of the world's 1.1 billion Catholics, "I have sensed an expectation, a longing, a yearning for change, in people throughout the world."

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Farewell Pune, Hello Bangalore

Before leaving Pune, I attended a meeting that Sr. Julie George hosted for some diocesan leaders to discuss ways to engage parishes in Pune on Laudato Si’.  Specifically, they designed plans to help parishes be prepared for Pope Francis’ UN General Assembly Address on the environment on September 25th.

Sr. Julie, a lawyer and activist, heads Streevani (meaning, “the voice of women”), a legal aid center that advocates for domestic workers.   Julie gets things done.  7 years ago she helped start the “Women’s Religious Lawyers Forum.”  She helped to recruit over 90 Indian sisters working in law.  The forum “Pursuit of Justice: Prophetic Response to our times” was so successful that it just finished its seventh annual gathering.  Her partner in crime is Raynah Braganza Passanha, the leader of the Indian Christian Women’s Movement, dedicated to gender equity.   We will continue to work with one another virtually.

Yesterday, I arrived in Bangalore, the IT capital of India, where everyone is young.  In 2001, the city had a population of just over 5 million.  Today, 14 years later, it has more than doubled, with nearly 11 million of India’s 1.3 billion residents.  The city is a work in progress, a microcosm of the development across India.  When I first came here in 2007, I arrived in a tiny airport with one waiting hall.  When I last left here in 2012, the hour long trek to the airport included dirt and unpaved roads.  Yesterday I arrived in a major airport and the ride into the city was on a seamless highway.

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Pope Francis's U.S. itinerary.

As you may have heard, the bishop of Rome will be vacationing in the United States in a few months. This morning, the U.S. Conference of Catholic Bishops finally released his itinerary. Should you want to go full groupie, here are the relevant details:

WEDNESDAY, SEPTEMBER 23 (WASHINGTON, D.C.)

9:15  a.m.  Meeting with President Obama at the White House
11:30 a.m. Midday Prayer with the bishops of the United States, St. Matthew's Cathedral
4:15  p.m.  Mass of Canonization of Junipero Serra, Basilicia of the National Shrine of the Immaculate Conception

 

THURSDAY, SEPTEMBER 24 (WASHINGTON, D.C., NEW YORK CITY)

9:20  a.m.  Address to Joint Session of the United States Congress
11:15 a.m. Visit to St. Patrick in the City and Catholic Charities of the Archdiocese of Washington
4:00 p.m.   Depart from Joint Base Andrews
5:00 p.m.   Arrival at John F. Kennedy International Airport
6:45 p.m.   Evening Prayer (Vespers) at St. Patrick's Cathedral

 

FRIDAY, SEPTEMBER 25 (NEW YORK CITY)

8:30  a.m. Visit to the United Nations and Address to the United Nations General Assembly
11:30 a.m. Multi-religious service at 9/11 Memorial and Museum, World Trade Center
4:00  p.m.  Visit to Our Lady Queen of Angels School, East Harlem
6:00  p.m.  Mass at Madison Square Garden

 

SATURDAY, SEPTEMBER 26 (NEW YORK CITY, PHILADELPHIA)

8:40  a.m.  Departure from John F. Kennedy International Airport
9:30  a.m.  Arrival at Atlantic Aviation, Philadelphia
10:30 a.m. Mass at Cathedral Basilica of Sts. Peter and Paul, Philadelphia
4:45  p.m.  Visit to Independence Mall
7:30  p.m.  Visit to the Festival of Families Benjamin Franklin Parkway

 

SUNDAY, SEPTEMBER 27 (PHILADELPHIA)

9:15   a.m.  Meeting with bishops at at St. Martin's Chapel, St. Charles Borromeo Seminary
11:00  a.m. Visit to Curran-Fromhold Correctional Facility
4:00  p.m.   Mass for the conclusion of the World Meeting of Families, Benjamin Franklin Parkway
7:00   p.m.  Visit with organizers, volunteers and benefactors of the World Meeting of Families, Atlantic Aviation
8:00   p.m.  Departure for Rome

Calm, collected.

Faced with the Supreme Court's decision to make same-sex marriage the law of the land, Archbishop Joseph Kurtz, president of the U.S. Conference of Catholic Bishops, predictably expressed his displeasure:

Just as Roe v. Wade did not settle the question of abortion over forty years ago, Obergefell v. Hodges does not settle the question of marriage today. Neither decision is rooted in the truth, and as a result, both will eventually fail. Today the Court is wrong again. It is profoundly immoral and unjust for the government to declare that two people of the same sex can constitute a marriage.... Mandating marriage redefinition across the country is a tragic error that harms the common good and most vulnerable among us, especially children.

Other bishops, however, took another tone. Calling the majority decision in Obergefell "particularly painful," Cardinal Seán O'Malley of Boston urged Catholics to "both protect our own deeply held values and participate with civility and charity in the continuing national discussion about this decision."

In a longer reflection on the decision, Cardinal Donald Wuerl reminded his people that "Christians have the responsibility to learn and to grow in their faith in order to share it with others"--without barring the church door to those who struggle with the church's definition of marriage. They too must be welcomed.

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