It’s no news that “core wars” have become rife at Catholic colleges and universities. As Gonzaga’s Academic Vice President Patricia Killen recently remarked in a paper given at King’s, the core curriculum has become “that project to which multiple and often conflicting desires, passions, hopes, fears, long-standing animosities, and deep commitments, both individual and organizational, cling like iron filings to a magnet.” (Core curriculum = an institution’s general education requirements, which all students must satisfy in some form or another.) The review of the core at Notre Dame, however, has become national news, thanks it seems to alumni rumbling and murmuring, expressed among other places on Twitter.Read more
This week, during the bishop of Rome's annual meeting with his priests, Francis delivered a talk on homiletics, after which he took questions. A couple of his responses raised eyebrows. First the pope announced that the question of married priests "is on my agenda." Asked whether priests who married could receive a dispensation to celebrate Mass, Francis said that the Congregation for Clergy is looking into it, but that "it is a problem that does not have an easy solution." Pope Francis's openness to a married clergy is not in itself big news. Before he was elected pope, he acknowledged that clerical celibacy is matter of tradition, not a doctrine: "It can change." And last May Francis gave a bishop the impression that he was open to changing that tradition. Just a few months ago, the Vatican finally relaxed the rule barring Eastern Rite bishops from ordaining married men who minister outside their native countries. So it's not terribly surprising that he would say the issue is on his agenda.
What did surprise was Pope Francis's comments on the Latin Mass--or, as it was known after Benedict XVI approved its wider use in 2007, the Extraordinary Form. Francis called that decision "a couragous hand to Lefebvrists and traditionalists"--neither of whom seem terribly taken with Benedict's successor. Zenit reports:
The Pope noted that there are priests and bishops who speak of a "reform of the reform." Some of them are "saints" and speak "in good faith." But this "is mistaken", the Holy Father said. He then referred to the case of some bishops who accepted "traditionalist" seminarians who were kicked out of other dioceses, without finding out information on them, because "they presented themselves very well, very devout." They were then ordained, but these were later revealed to have "psychological and moral problems."
The so-called reform of the reform was, of course, one of Benedict's signature issues. American reformers of the reform were delighted when Benedict dispensed with the English translation of the Roman Missal and in 2011 forced the U.S. church to accept a new version--one that slavishly adheres to the original Latin--that its priests still haven't warmed to.
Naturally, traditionalists are not pleased with Pope Francis's reported criticism of the "reform of the reform," not that many of them could have been surprised. He's the first pope whose ordination followed Vatican II--and his liturgical preferences show it. These comments only confirm what had been obvious since his election: Pope Francis is not terribly interested in the pet issues of liturgical traditionalists. But what he said about the "psychological and moral problems" of some traditionalist seminarians really struck a nerve.Read more
Francis’ impending environment encyclical will be the Church event of the summer, but as we arrive at the Lenten season, taking stock of our own lives and choices seems timely. Our culture’s imbalances must be addressed at a systemic level… but that systemic change can’t happen without what Benedict called “a serious review of its lifestyle” that “is prone to hedonism and consumerism…. Every violation of solidarity and civic friendship harms the environment, just as environmental deterioration in turn upsets relations in society” (Caritas in Veritate, no. 51). While Lenten carbon fasting doesn’t get us to sustainability any more than fasting from food gets us to health, attempts to seriously cut down the key aspects of our carbon use remind us of our preoccupation with comfort. Lower the thermostat a few degrees, and we walk around the house chilly. Forego driving, and the 5-minute trip to the store becomes a 20-minute walk – and you’re cold, too. Give up that Florida getaway vacation, and the winter seems that much longer. But the sum of all these things we take for granted is what adds up to climate change, day after day, year after year. We can’t blame anything (or anyone) else.
In this regard, Bill Patenaude is an important and powerful voice: an environmental regulator by trade, he runs the blog Catholicecology.net, and unfailingly provides serious, in-depth, knowledgeable writing for Catholic environmentalism. He has a wonderful piece on Pope Francis’ Lenten Reflection, a striking intervention in the debate between Robert George and Michael Sean Winters over the forthcoming encyclical, and a powerful piece on the link between pious spiritual practices and the environment. Most recently, he has a lengthy post on “lessons for Lent” that intervenes between Maureen Fiedler – who is impatient for Francis to change teaching on contraception in order for the environmental message to be heard – and Maureen Mullarkey – who in First Things raised the level of hostility toward a sitting Pontiff to a shocking level, accusing Francis of being an “ideologue” and an “egotist.” Patenaude writes:
This bickering from both perspectives must please our ancient enemy, who relishes it when people don’t see what they share. In this case, the Fiedlers and Mullarkeys of the world do share an urgent call—whether in regards to our duty to protect the planet or to protect people. They both call our attention to the more fundamental duty of sacrificial self-restraint in all areas of our lives. And at all times.
Patenaude’s piece includes extensive commentary from Fordham’s Christiana Peppard and Charles Camosy, both of whom caution against any hasty connection between overpopulation and climate concern. Patenaude also quotes Tobias Winright: “The immediate problem seems more to do with quality of life (overconsumption that disproportionately harms the environment) rather than quantity of lives, although at some point these may intersect.” Peppard puts it in her typically striking way: “Our population problem is that we are overconsumers…. [F]oisting blame onto other bodies—without gazing hard at how our own consumptive habits create environmental problems like scarcity—can be tantamount to yet another form of neocolonialism.”
One may or may not agree with some of Patenaude’s commitments, but he is worth reading and engaging for three reasons: (1) He’s clearly no free-market libertarian, (love Matt Boudway’s recent piece calling out many conservatives for game-playing in trying to avoid this label) (2) he is not dodging the lifestyle issues associated with genuine environmental commitment, and (3) he is probably working out the position that we are likely to see in Francis’s forthcoming encyclical. This makes his commentary inconvenient, just as Francis is making himself inconvenient to American Catholics across the spectrum. But precisely this sort of commentary is the sort that destabilizes us from our sometimes-self-righteous sense that it is only others who are in need of conversion. What can sacrificial self-restraint look like for us? A good question for the start of Lent.
In December, I wrote a post here at dotCommonweal about how Pope Francis's leadership is having an impact on the bishops of Spain. The sex abuse scandal in Granada is one of the instances in which Pope Francis's personal initiative has made a difference. The story continues today with an update in the New York Times.
As you may recall, one of the remarkable features of the case was that the Pope himself contacted the victim, identified at the time only by the name of "Daniel," and followed up with him.Read more
Lots of interesting things were said during the Vatican press conference announcing the long-delayed beatification of Oscar Romero, which will take place before the end of the year. Romero was a "martyr of the church of the Second Vatican Council," said Archbishop Vincenzo Paglia, head of Romero's cause for sainthood. He was murdered because he "followed the evangelical experience, the documents of the Second Vatican Council, of Medellin [and] had chosen to live with the poor to defend them from oppression," Paglia continued.
So why has it taken decades to move Romero's canonization process forward? "Misunderstandings and preconceptions," according to Paglia. While Romero was archbishop of San Salvador, Paglia explained, "kilos of letters against him arrived in Rome. The accusations were simple: He's political; he's a follower of liberation theology." Romero freely admitted it, Paglia said, but clarified: "There are two theologies of liberation: one sees liberation only as material liberation; the other is that of Paul VI. I'm with Paul VI."
That never convinced Romero's "enemies" at the Vatican--including conservative Cardinal Alfonso López Trujillo, who died in 2008. For most of his career, Trujillo's bête noire had been liberation theology, which he identified with Marxism. Fearing that naming Romero a saint would signal the church's approval of a politics that was incompatible with Catholicism, Trujillo led the Latin American bishops who worked to stifle Romero's canonization case under John Paul II and Benedict XVI. For years many assumed that both pontiffs shared Trujillo's view of Romero. But at the press conference Pagila said that the one who first "unblocked" Romero's cause was not Francis but Benedict--a confusing claim, because in April 2013, Paglia announced that Francis had unblocked the cause. So which was it? Did Benedict--the man who had warned against some forms of liberation theology--put the process back on track or did Francis? The answer, it turns out, may be both.Read more
Days after Pope Francis instructed the world's bishops to cooperate with the commission on sexual abuse he established last year, the seventeen-member group met for the first time in Rome. During a press conference at the Vatican this morning, Cardinal Sean O'Malley of Boston, president of the Pontifical Commission for the Protection of Minors, spoke about the commission's work, which will include promoting education about child safety, suggesting best practices to dioceses, and developing methods for measuring compliance with those norms. The commission is "very concerned" with the question of accountability for bishops who fail to protect the vulnerable, O'Malley said, and would recommend consequences in time. He stopped short of suggesting what those consequences might be, but said that there must be a way of dealing with such cases "not in an open-ended way."
The commission is working on educational programs for church leaders--including seminars for members of the Roman Curia and for newly appointed bishops who visit Rome for episcopal orientation, according to O'Malley. The cardinal also said he is asking every bishops conference to name a person who will serve as a liason between the commission and the local church. In 2011, the Vatican asked dioceses to turn in their child-protection norms. At this point, about 96 percent of dioceses have complied, O'Malley said. The commission will be in touch with the rest. Very few dioceses have not yet developed such norms, according to the cardinal. But more than a few have guidelines that are too "weak."Read more
Yesterday, President Obama mentioned the Crusades in his comments to the National Prayer Breakfast. OY!
All Hell has broken Loose. Those, who might otherwise mention the Crusaders, the Inquisition, etc, as a swipe at Catholics, let's just say some Protestands and Deborah Lipstadt (who might otherwise note the harsh treatment of Jews), are shocked, SHOCKED that Obama mentioned these historic travesties in light of ISIL's burning, behading, and general Islamic unruliness. Just when Catholics are coming to grips with historic wrongs and travesties (burnings, etc.) the anti-Islamisits are suggesting, we weren't THAT BAD....OY!
UPDATE: A link to President Obama's "remarks" (as they are called on the WH site).
Ross Douthat weigns in on Obama's Niebuhrian outlook, "Obama the Theologian." I think Douthat over-reaches on this. Niebuhrians, take a look.
Altar servers are in the news once again as a priest in the neighboring Archdiocese of San Francisco has decided to eliminate female altar servers. This follows a recent interview with Cardinal Burke where he suggested that female altar servers have contributed to a loss in priestly vocations.
While it’s possible that a decline in altar serving among young men has played a role in the decline in vocations, it is almost certainly dwarfed by other causes: widening professional opportunities for Catholic men, smaller families, a shifting sexual culture, secularism, and the rise of an active and engaged laity to name just a few.
More fundamentally, however, Vatican II’s reform of the liturgy changed the role of the server in ways that make it harder to play the role as a seedbed for vocations that it played in the past. In the pre-conciliar liturgy, servers actually had a fair bit to do. They prayed certain prayers after the priest (ostensibly on behalf of “the people”), rang bells during the consecration, and held a paten under a communicant’s chin to catch fragments of the host. Most masses--even daily Masses--had at least one server and the work of the server required fairly close collaboration with the priest throughout the Mass.
In most parishes where I’ve attended Mass during my life, however, the servers usually have a much more limited role. They usually bear the candles (and sometimes the processional cross) during the entrance and the offertory; hold the Missal during the collects; and assist the priest during the lavabo. In cases where the parish still rings bells at the elevation, this is also one of the server’s duties. Very rarely have I seen servers prepare the altar.Read more
Today the Holy See released Pope Francis's February 2 letter to the world's bishops conferences and religious communities asking for their "complete cooperation" with the sexual-abuse commission he established last March. The commission's job, the pope explains, "to improve the norms and procedures for protecting children and vulnerable adults," which--everyone knows--haven't been working out so well.
In his letter Pope Francis related his own experience meeting with abuse victims. "I was deeply moved by their witness to the depth of their sufferings and the strength of their faith," he wrote. "This experience reaffirmed my conviction that everything possible must be done to rid the Church of the scourge of the sexual abuse of minors and to open pathways of reconciliation and healing for those who were abused." Pastors and those in charge of religious communities, the pope wrote, "should be available" to meet with victims and their loved ones. "Such meetings are valuable opportunities for listening to those have greatly suffered and for asking their forgiveness."
Because families must feel confident that the church is doing all its can to protect the vulnerable from predator priests, Francis continued, "priority must not be given to any other kind of concern, whatever its nature, such as the desire to avoid scandal." To that end, the pope urges local bishops conferences to "fully implement" the sensible 2011 letter from the Congregation for the Doctrine of the Faith recommending a series of abuse-response procedures. Francis also recommends that dioceses periodically review their policies--and make sure they are being followed.
That a pope has established a commission to determine the best ways to respond to allegations of clerical sexual abuse is all to the good. Francis recognizes what the Roman Curia and previous popes took far too long to grasp: the sexual-abuse scandal is a global phenomenon that requires decisive action at the highest levels of the church. Local bishops conferences will certainly benefit from the commission's policy recommendations. But it's 2015. Figuring out how dioceses should respond to abuse accusations requires careful attention, but it isn't rocket science.
The more difficult problem is what to do with bishops who--through acts of commission or omission--endanger the vulnerable under their care. Cardinal Sean O'Malley of Boston, who is in charge of the Pontifical Commission for the Protection of Minors, says this is one of the problems the abuse commission is "urgently" exploring. We'll see just how urgently soon enough. According to Pope Francis, they meet in just a few days.
In a recent episode of HBO's Real Sports, Bryant Gumbel spoke with several members of the 1985 Chicago Bears, whose historically dominant season ended with a devastating rout of the New England Patriots. If you lived in Chicago during their reign, or really anywhere near a television or radio, there was no escaping the '85 Bears. There was "The Superbowl Shuffle"--predicting a national championship halfway through the season (to the chagrin of several members of the team). There was the cover of Time magazine. There were the TV spots. The inevitable SNL sketch. They were superstars.
But some of that light has dimmed in recent years. Former quarterback Jim McMahon now experiences extended periods of depression, and has struggled with suicidal thoughts for years. He has been diagnosed with early-onset dementia. Nearly half of McMahon's teammates are now suing the National Football League for the injuries they've suffered playing the game. William "The Refrigerator" Perry can hardly walk. Keith Van Horne claims that the team medical staff concealed--with the aid of generous distribution of pain meds--the fact that he was playing on a broken leg. Wilber Marshall is on disability. Richard Dent describes himself as "very damaged goods." At the age of fifty, Dave Duerson shot himself in the heart so that his brain could be donated to the NFL brain bank. His son found his suicide note, instructing the family to have his brain studied.
Near the end of the piece, Gumbel asks former Bears head coach Mike Ditka whether player injuries will be the cross on which the NFL is nailed. "Let me ask you a question better than that," the coach replies. "If you had an eight-year-old kid now, would you tell him that you wanted him to play football?" I wouldn't, Gumbel says, would you? "No, I wouldn't. That's sad. My whole life was football. I think the risk is worse than the reward."
I'm going to watch the big game tonight, just as I do every year. I'll drink beer and eat wings. I'll laugh at the good commercials and mock the bad ones. But every time players knock heads, or the game is stopped for an injury, I'm going to think about this Real Sports piece. I'll recall Mike Ditka, revered by millions as a god of football, looking out into the middle distance and admitting that playing the game just isn't worth the risk. And I'll wonder whether the same could be said about watching it.
In the fall of 2013, the Catholic University of America announced a $1 million pledge from the Koch Foundation, one of the many not-for-profit outfits with strong ties to the billionaire libertarians David and Charles Koch. The money, according to the university, would go to the business school, allowing it to hire professors and offer a course on "principled entrepreneurship." You may remember the Kochs from their charitable efforts to undermine public-employee unions, to support a campaign against renewable-energy standards, to suppress the vote, or to discredit the minumum wage (which the U.S. bishops want to raise).
A group of about fifty Catholic theologians certainly remembered. They sent a disapproving letter to Catholic University, voicing their concern that by accepting the grant, the university was sending "a confusing message to Catholic students and other faithful Catholics that the Koch brothers’ anti-government, Tea Party ideology has the blessing of a university sanctioned by Catholic bishops." But university president John Garvey and business-school dean Andrew Abela remained unmoved. They replied by pointing out that several of the professors cash paychecks from universities that accept Koch money, and accused them of trying to "score political points."
If any of those theologians were clinging to the hope that, given enough time, Garvey and Abela might come around to the idea that there's something odd about a Catholic business school accepting money from people who are so deeply committed shrinking the social safety net, cutting taxes, weakening environental regulations, ending the minimum wage, and busting unions, they can let go now. Because Catholic University's business school recently accepted another $1.75 million pledge from the Charles Koch Foundation (in addittion to $1.25 million from other donors).Read more
Yesterday Fr. Richard P. McBrien, for decades one of the most influential American Catholic theologians, died in Connecticut at the age of seventy-eight. He served as chair of the University of Notre Dame Theology Department for over a decade, and was a past president of the Catholic Theological Society of America, as well as a recipient of the group's John Courtney Murray Award for distinguished work in theology. From the National Catholic Reporter's obituary:
It would be difficult to find a figure comparable in making understandable to a broad public the basic beliefs and traditions of the Roman Catholic church.
For more than three decades, he was the star of the theology faculty at the University of Notre Dame and the go-to voice on all matters Catholic in the popular press. His books, particularly Catholicism, Lives of the Popes and Lives of the Saints, were staples of libraries, Catholic and non-Catholic alike.
At his peak in the 1980s and ’90s, it is arguable that McBrien had a higher media profile than anyone in the Catholic church other than Pope John Paul II. He was the ideal interview: knowledgeable, able to express complex ideas in digestible sound bites, and utterly unafraid of controversy.
In a 2008 interview with the Boston Globe, McBrien was asked whether he had become more liberal or outspoken over the years.
No, I don't think so. I don't think of myself in those terms, although it's a relative term. I mean obviously I'm liberal if you define liberal stands as being open to the ordination of women, feeling that abortion shouldn't be a litmus test defining whether one is a good Catholic or not. I'm very much against the policy of a certain handful of bishops to threaten to deny Communion to Catholic Democrats -- and they're always Democrats.... I regard myself as a broad centrist. But to an extreme right-wing person, especially in religion, and within the Catholic Church, a centrist or a center/left person is automatically perceived as an extreme left-wing person, bordering on, if not actually in, heresy.
So why didn't he leave the church?
Because it's my church. It's my home. And I was born in it. I've been a Catholic all my life. And I have affirmation from so many good people. I feel that I have a responsibility to them to continue working at it and doing the best I can.
Richard P. McBrien, R.I.P.
McBrien wrote for Commonweal from the 1960s through the 2000s. His first article was about the radical theology movement, and his last was a review of Cardinal Avery Dulles's Church and Society. In between he wrote about homosexuality in the priesthood, the trouble with contemporary theology, the difference between faith, theology, and belief, the agenda for the pope who was elected in 1978, how the church should admit error, and an assessment of the pope who was elected in 1978. Do read Robert J. Egan's review of McBrien's last book, The Church: The Evolution of Catholicism.
A few days before Christmas, I interviewed Blase Cupich, who was recently installed as Chicago's ninth archbishop. We spoke about the Synod on the Family, immigration, the sexual-abuse scandal, the bishops conference, and more. Here are some excerpts from our conversation:
GG: As you mentioned, the pope speaks often about the need to foster a culture of encounter and accompaniment. This seems key to his idea of church—a church that goes out of itself and should not fear the discomfort that entails. How is that approach changing the temperament of the U.S. Conference of Catholic Bishops?
BC: Institutions are constitutionally prone to protecting themselves, and being conservative in that sense. There are any number of forces in our society today that erode institutional life. We can’t be naïve about that. There are those who would like to truncate the freedom of religion—especially of the Catholic Church, given its footprint in society. At the same time, we can’t let that drive our agenda. That’s what the business of “Be not afraid,” which John Paul II said, is about. We have to be mission-oriented.
In the readings for the Feast of the Assumption, Mary goes off to the hill country to visit Elizabeth, and the image that one comes away with is that this dragon—mentioned in the first reading from Revelation—is chasing Mary. But Mary is not directed by the dragon’s pursuit. In the Gospel we hear that she is directed by her desire to help Elizabeth. The church has to use that image of itself. The trajectory of our pilgrimage is not going to be determined by an escape from forces that are out to harm us. It has to be a trajectory that is determined by helping people. That’s why the pope said we can’t be a self-referential church.
GG: The ethic of accompaniment seems to have guided the pope’s design of the recent Extraordinary Synod on the Family. Some bishops expressed some confusion about that meeting—whether it was over the media’s coverage of the synod, or what actually took place.
BC: The media is not to blame at all. I think the media reported what actually took place. What really took place at the synod was that a majority of the bishops voted for all the proposals that were there in the final summary document. And I think Cardinal Timothy Dolan said that at the November bishops meeting. It’s true that three of the paragraphs [about divorce and gay people] did not get two-thirds majority support, but they got more than a majority. That’s what’s new. That’s the story. Those hot-button topics had been highlighted, and the majority of synod bishops voted for proposals that said we need to consider aspects of these issues.
The pope has a firm belief that the spirit of the risen Lord is working in our midst and is alive in the hearts of people—and we cannot squelch that voice. We have to look for ways to listen to how the Lord is working in the lives of people. That’s why the pope said to the synod fathers, “Don’t come to the synod and say ‘You can’t say that’”—because it may be the spirit of Christ who is calling us to say these things. And we have to listen to that.
Read the rest right here.
The announcement Friday that 2014 was Earth's warmest year on record prompted responses from some who accept the scientific evidence of climate change that this should finally convince those who don't. You'd think that with nine such records set and subsequently broken since 2000 alone, not much more convincing would be required, but there you have it. The complexity of climate science has become the fig leaf for those reluctant to acknowledge the role of greenhouse gases to hide behind, and thus to rationalize inaction and obstruction. So if the scientific case is too hard, then what about the moral case?
That's how Pope Francis's upcoming encyclical on climate change will couch it, perhaps in terms of the parable of the Good Samaritan. In New Scientist, Scripps Institution of Oceanography climatologist Veerabhadran Ramanathan says "science has taken this issue as far as it can" and now it's time for policy-makers to effect changes in behavior. The thinking is that the encyclical, which may be released as early as March, could with its call to moral action "shock" the nonbelievers into if not accepting the scientific facts, then at least supporting remedies for addressing the "global injustice" of subjecting many of the world's poorest population to disproportionate harm. These would include the 73 percent of white Evangelical Americans who doubt human-generated climate change. Or the 60 percent of white American Catholics who remain very or somewhat unconcerned about climate change. Such an appeal to conscience, the hopeful thinking also goes, might spur Catholic representatives, who account for thirty-three percent of Congress, to maybe, finally, take some meaningful, measurable steps as well.
With a pope who can candidly answer a question about climate change by saying, "It is man who continuously slaps down nature,” maybe the optimistic anticipation is understandable: This could finally do it, is the hope of backers on action on climate change. But can a moral case, as compelling as it is, be any more effective than what seems like incontrovertible scientific proof, and a growing body of economic evidence, about the harm of warming? Can it persuade those who seem more invested in not being persuaded?
On the flight to Manila today, Pope Francis gave another one of his signature free-wheeling press conferences in which he says a series of interesting things. He spoke about the Charlie Hebdo massacre, religious liberty, freedom of speech, ecumenism, his long-awaited encyclical on the environment, the next saint he'll make, and what he'd do to someone who spoke ill of his mom. Here are a few notable bits, as reported by the National Catholic Reporter and the Boston Globe/Crux:Read more
Last week in Palm Beach, Florida, a Francisican priest from India was arrested for allegedly showing child pornography to a minor. The cleric, Fr. Jose Palimattom, who admitted to police that after Mass one Sunday he had a fourteen-year-old boy delete pornographic images of children from the priest's phone. Palimattom also revealed that back in India his superiors reprimanded him for becoming involved with a minor--but that the incident was not reported to law enforcement. Palimattom's province denies knowing about any such relationship. The Diocese of Palm Beach was told by Palimattom's superior in India that he was a priest in good standing--and that background checks "revealed no prior misconduct," according to a diocesan statement.
On the morning of January 4, Palimattom sent a Facebook message to the boy asking for his assistance with his phone, according to the arrest report. After Mass, Palimattom and the minor walked out the front doors of the church, where the priest handed over his device and told the boy he was having trouble getting rid of some images. What the teenager saw shocked him: about forty thumbnail images of fully exposed preteen boys including the words "little boys" and "young boys 10-18." Yet the boy didn't let on that he was scandalized by the photographs. Later he informed the parish music director, followed by his parents, who immediately phoned the police. Later that night, the boy received a Facebook message from the priest: "Goodnight, sweet dreams." He was arrested the next day.Read more
Obviously the biggest recent story of "religion, politics & culture" -- Commonweal's "specialty" -- occurred in Paris in the last week. There have been a number of intelligent comments and more are needed. Martin Marty lists a number of "obviously's" in his regular online "Sightings" column as well as a number of links to other views. My only quibble is with Marty's use of the word "simply" in describing the murderers as "simply evil." The murders were simply evil, but murderers are almost never simply anything. To his links I would add Ross Douthat's online comment on January 7.
Does anyone remember the phenomenon of “Our Lady of Bayside”? Beginning in 1975, there was a series of supposed apparitions of the Blessed Mother (deemed inauthentic by church authorities) in Bayside, Queens. The visionary there, a Queens housewife, claimed she received some 290 messages from Mary, and many other saints as well. The devotees of these apparitions gathered in the former (1964) World’s Fair grounds, at the site that once was the Vatican pavilion. The alleged messages from Mary were many. Many! And they just kept coming. They included tirades against removing altar rails and warnings against playing guitars in church, and numerous other things.
I’ll never forget the story of a theology professor who, when asked about the plausibility of these so-called revelations, dryly observed: “Our Lady seems a bit… talkative.”
Alas, being “a bit… talkative” is not limited to apparitions. Remember how Pope Benedict was going to be “hidden from the world” after his retirement? This fall the emeritus pope sent a talk to the Urbaniana (Oct 21), a message to Summorum Pontificum pilgrims (Oct 25), a message to the Anglican Ordinariate (Oct 30), and met with leaders of Caritas Veritate International (Nov 6), all of which were reported in the press. On Nov. 17 he again made headlines by changing his 1972 views on admitting the divorced and remarried to communion, with his new views now being published in his collected works. He then talked with Frankfurter Allgemeine Zeitung (Dec 7) saying it’s ridiculous to think he was trying to influence the Synod on the family. “I try to be as quiet as I can,” he said.
And then there’s his secretary and master of the papal household, Archbishop Georg Gänswein. When his picture appeared on the cover of the Italian edition of Vanity Fair, in January 2013, he was quoted virtuously suggesting that his role should be like glass: “the less you see of the glass, the better it is.” But that didn’t stop him from giving interviews. He was interviewed on Rome Reports, Reuters, Vatican Radio, the Washington Post, and Gloria.tv. Next thing you know, he gave an interview on German television in March 2014 saying Pope Francis is “not everyone’s darling,” and darkly predicting that his popularity won’t last.
But the all-time chatterbox award has to go to Cardinal Raymond Burke, now former head of the Apostolic Signatura.Read more
On the Solemnity of Mary the Mother of God Pope Francis gave a fine homily, in which he reprised one of Pope Benedict's key themes. Francis said:
Our faith is not an abstract doctrine or philosophy, but a vital and full relationship with a person: Jesus Christ, the only-begotten Son of God who became man, was put to death, rose from the dead to save us, and is now living in our midst.
This morning, reading through the January issue of the monthly meditation aid, Magnificat, I came across this letter of Blessed Teresa of Calcutta to her Sisters:
I worry some of you still have not really met Jesus – one to one – you and Jesus alone. We may spend time in chapel – but have you seen with the eyes of your soul how he looks at you with love? Do you really know the living Jesus – not from books but from being with him in your heart? Have you heard the loving words he speaks to you? Ask for the grace; he is longing to give it. Until you can hear Jesus in the silence of your own heart, you will not be able to hear him saying, "I thirst," in the hearts of the poor.
Never give up this daily intimate contact with Jesus as the real living person – not just the idea. (Varanasi Letter: March 25, 1993)
The funeral for Mario Cuomo was held today at New York’s Church of St. Ignatius Loyola. In addition to inspiring tributes and remembrances, his death has also prompted archive searches for items like this: A 1990 letter in which the governor took up Commonweal’s invitation to join in a reasoned debate on abortion. “Perhaps the best I can do right now,” Cuomo wrote to the editors, “is to reflect on some of Commonweal’s commentary of the past six or seven months,” which he proceeded to do, at length, using bullet points and providing detailed citations [.pdf].
Much of the recent commentary, at Commonweal and elsewhere, has focused on Cuomo’s position on abortion and whether he’d given “intellectual cover” to Catholic politicians personally opposed but not inclined to act politically against it (the editors write about this and other aspects of Cuomo’s legacy in “Mario Cuomo, Politician,” just posted on our homepage). Or, if not that, his keynote speech at the 1984 Democratic Convention, which to those then longing for someone to speak truth to the heartless power of Reagan and sense to his legions of heedless followers was (and remains) a galvanizing event.
I still have the copy of that speech that was handed to me some months later, on my first day at my first real job in New York City, as a college intern in the press office of Governor Mario Cuomo. Since I’m now also at the age where I can say things like, “this was before the internet, so getting a printed copy was a big deal,” I will: It was. Few of my friends or classmates seemed to care, most having happily—with their first-ever presidential ballot—participated in the landslide re-election of Reagan, while some of my family members liked to dismiss my new “boss” as “your friend Mario Cuomo,” when they weren’t calling him “the most dangerous man in America.”
I had exactly one personal encounter with Mario Cuomo, when during my internship I was told to write a public service announcement for him to record: Two hundred words or so on the importance of protecting Adirondack rivers and streams. “The waterways of the Adirondacks are among our state’s most precious resources,” it began. No pretentions about it rivaling a stump speech much less a keynote, but then, I had not yet heard it in Cuomo’s voice.Read more