If you read only one piece on the one-year anniversary of Francis’s papacy, make it “The Public Pope,” by Commonweal editor Paul Baumann, which is featured today at Slate.
Whatever people think Pope Francis is offering, he is no magician; he can’t alter the course of secular history or bridge the church’s deepening ideological divisions simply by asserting what in truth are the papacy’s rather anemic powers. In this light, the inordinate attention paid to the papacy, while perhaps good for business, is not good for the church. Why not? Because it encourages the illusion that what ails the church can be cured by one man, especially by a new man. In truth no pope possesses that kind of power, thank God. The very first pope, let us recall, was a man of legendary weakness, denying his Lord three times before the cock crowed. And the most recent pope, Benedict XVI—a man of towering intellect and inspiring, if fusty, piety—retired from the ring, overmastered by palace intrigue within the Vatican. John Paul II, to be sure, was a media superstar and arguably played a historic role in the collapse of the Soviet Union. Yet even he could not effectively confront the most critical challenge facing his church, the clergy sexual-abuse scandals.
The truth is that the more the world flatters the Catholic Church by fixating on the papacy—and the more the internal Catholic conversation is monopolized by speculation about the intentions of one man—the less likely it is that the church will succeed in moving beyond the confusions and conflicts that have preoccupied it since the Second Vatican Council (1962-65). The church desperately needs to reclaim its cultural and spiritual equilibrium; it must find a density and richness of worship and mission and a renewed public presence, which far transcend mere loyalty to the pope. Lacking such equilibrium and self-possession, the church cannot find its true voice. But to find this voice, Catholics will have to turn not to Rome but toward one another, which is where both the problems and the solutions lie.
Read it all here, then come back here to discuss.
The question posed in that headline is a paraphrase of one used by James Carroll in a new interview in which he discusses how Pope Francis is effecting a potentially “radical” change in how the Church is viewed by the world. “What do people see when they see you?,” according to Carroll, is the question Francis has, at least figuratively, put to his fellow clerics in seeking to emphasize simplicity and draw attention to the plight of the poor – and in the process do some much-needed image improvement at the institutional level.
Is it working? And are the pictures, images, and accounts of this papacy perhaps more carefully crafted and less spontaneous than they seem?
The answer to the first question, at least according to Carroll, is yes—mainly. There are tangible innovations like the survey on family life being conducted in advance of the synod this coming fall, which in asking for information on issues like contraception and divorce and remarriage “signals a shift already underway” in the way power may be exercised. There are the less tangible qualities attaching to the man himself—whose capturing of the world’s attention, Carroll says, can be explained by the fact that he “represents an ancient human need, an ancient human longing for symbols and signs of the mysterious experience we all have of life on this planet.” The only thing marring this picture is Francis’s response to the sexual abuse scandal, which Carroll describes as a disappointment and quantifies as “all too little.”
The answer to the second question is also yes, says Mary E. Hunt in a piece at Religion Dispatches titled “The Trouble With Francis: Three Things That Worry Me.” Things one and two are what she sees as the immutable hierarchical structure of the church and the status of women and gay people. Thing three is what, in an otherwise unsurprising critique, caught my attention: “the remarkable, even enviable public relations success, not to say coup, that the papacy of Pope Francis represents.”
I am not suggesting that there is no substance to Francis’ agenda, that change does not underlie it. Conservatives would not be so hot under their collective collars if that were not the case. But I am cognizant of the very powerful public relations machine that has turned an ecclesial ocean liner on a dime, transformed an all but written-off patriarchy into one of the most inviting, benevolent monarchies the world has seen in modern times….
Surely some of the “credit” for this PR blitz goes to former Fox News and Time writer, Opus Dei member and Midwestern Catholic, Greg Burke. He became senior communications advisor to the Vatican’s Secretariat of State in June 2012, well before the new pope took over. Mr. Burke is commonly associated with moving the papacy toward a more hip, social-media savvy approach to getting out its word. It works. Papal tweets are new. But more important than 140 characters at a time are the remarkable visuals, photo ops that don’t quit, moving gestures of a humble, caring man projected for the world to see and imitate. Only a craven critic would pass over these as trivial.
David Gibson wrote here about Burke and Pope Benedict’s then-new Twitter account just over a year ago, noting the early growing pains and concluding that “there’s no better communications strategy than having a good product to sell.” How much has changed since then? Many would say there’s a better product to sell. How much is a communications strategy helping in selling it? And how much faith should be placed in, or attention paid to, images like the one in this post? What are we seeing when we see this pope?
In a year that saw a papal resignation (and consequent conclave) and the public embrace of the new pope, it's not surprising that among our most-read articles and blog posts of 2013 are items on these stories, such as our exclusive interview with Francis. But readers also responded to stories on same-sex marriage, public-education reform, and the relationship among work, material necessities, and "the good life." Below are the top ten stories from Commonweal and blog posts from dotCommonweal this year. As this is simply a data-generated tally, are there other stories and posts from 2013 not represented here that are nonetheless worth a mention? Any particular favorites - or further thoughts?
“The Things We Share,” Joseph Bottum
“Less Please: Capitalism & the Good Life,” Gary Gutting
“Beyond the Stalemate: Forty Years after Roe,” Peter Steinfels
“Reform of the Reform,” Jackson Lears
“Regime Change: Benedict & His Successor,” William L. Portier
“Historical Amnesia: When Catholic Leaders Misread the Past,” Nicholas Clifford
Top blog posts
“NYT’s ironic fact-check error,” Michael Peppard
“Archdiocese of Wobegon,” Grant Gallicho
“Washing feet,” Rita Ferrone
“Apostolic Nuncio to USCCB: Be pastoral, not ideological,” Grant Gallicho
“Interregnum report, March 6,” Dominic Preziosi
“The conclave bird: a distinctively Roman omen,” Michael Peppard
“When ‘allegedly prolife’ groups attack,” Grant Gallicho
“Pontifex legibus solutus?” Joseph A. Komonchak
It's hard to believe that question is still being debated, isn't it? For over 100 years, the definitive answer is No. Pope after pope after pope, right up to Benedict XVI, has explained this in the most magisterial ways.
But perhaps it has taken Pope Francis's singular history, style, and gift for communication to break through the noise of American-style capitalism. Or perhaps the underbelly of globalization has finally come to light, through a combination of the explosion of financial capital, the worldwide recession, and the opportunities afforded by the Information Age for learning about the distant effects of almost-unregulated markets.
Whatever the reason, Pope Francis is getting through. He is obviously not a Marxist or socialist. But he is leveling strong critiques of the current state of global capitalism -- as it is actually being employed. And to my mind, one of the best interpreters of his message (especially for those reading from the right-wing) has been Michael Gerson.Read more
Muslim immigration to Italy. Persecution of Christians in Syria. Anti-Muslim rhetoric in the Netherlands. Anti-Christian rulings in Malaysia. Mosque burnings in the United States and church burnings in Egypt. These sad events are some of the most obvious points of contact between Catholics and Muslims in the modern world. Thus, it’s unsurprising that Pope Francis’ new apostolic exhortation, Evangelii Gaudium, or “The Joy of the Gospel,” makes mention of Islam and Catholic-Muslim interaction. In his familiar style, Pope Francis smartly roots his commentary on Islam in the tradition of the Church and his predecessors, while at the same time forges new theological territory.
In our time
Fifty years ago, the bishops of the Second Vatican Council published Nostra Aetate (“In our time”), which spoke in new ways about the Church’s relationship to non-Christian religions, including Islam. This document was prompted by the important events of that era, when the world was coming to grips with the reality of the Holocaust and the increased interaction between people of different faiths. In his exhortation, Francis responds to the signs of our own time—the issues and events that are salient for Catholics and Muslims today.
Francis begins his three hundred-word discussion of Islam by highlighting the phenomenon of increased Muslim immigration to Europe. No doubt aware of the challenges and prejudices faced by Muslims in Europe, Francis writes that “we Christians should embrace with affection and respect Muslim immigrants to our countries.” His visit to Lampedusa, an Italian island where many African immigrants make landfall, indicated his own personal concern about the plight of refugees—including non-Christians. Yet, Francis describes the situation in Europe in overly idealistic terms—saying, “they can freely worship and become fully a part of society”(252) —seeming to understate the impact of often-racist policies that keep Muslim immigrants confined to ghettos and low-paying jobs.
Francis also addresses the recent spike in persecution of Christians in Muslim-majority countries: “I ask and I humbly entreat those countries to grant Christians freedom to worship and to practice their faith, in light of the freedom which followers of Islam enjoy in Western countries!”(253) This statement is only one of many he’s made on the plight of Christians—and all those suffering—in the Middle East.Read more
Amid all the excitement from the unprecedented interview with Pope Francis published by Jesuit journals worldwide, many Catholics may have missed one of the Pontiff’s more subtle communiqués: a letter sent to the head of al-Azhar University, a highly respected institution for Sunni Islamic scholarship. Unsurprisingly, and in line with the humble style of Francis’s papacy, the Vatican did not widely announce that he had sent the letter; the press only learned of the message—which was delivered by the Vatican ambassador to Egypt and expressed his hope for "mutual understanding between the world’s Christians and Muslims in order to build peace and justice"—when Ahmed al-Tayyeb, al-Azhar’s Grand Imam, made the sentiment of the letter known to the world.
While the letter’s content (only some of which was shared with the media) is not groundbreaking, Francis’ gesture has been perceived by some, like Father Hani Bakhoum, secretary of the Alexandria Patriarchate of the Catholic Copts, to signal a desire for resumption of dialogue between the Vatican and al-Azhar. The two institutions engaged in bi-annual talks until 2011 when al-Azhar officials cited comments made by Pope Benedict as justification to discontinue the dialogue. (Read more about the freezing of the talks here.) Upon Francis’ election to the papacy, Imam al-Tayyeb sent a message to the pope, congratulating him and indicating al-Azhar’s renewed desire to restart talks.Read more
Now on the website, Commonweal’s editors on what the pope’s interview reveals:
[M]uch attention has been paid to the pope’s surprising admonition that the church has been too “obsessed” with abortion, contraception, and same-sex marriage. As welcome as that observation is, however, the real importance of the interview is to be found in the pope’s clear-eyed evaluation of how the gospel should be preached in the modern world.
To be sure, many Catholics whole-heartedly embraced the change in tone and spirit in which the pope discussed difficult questions like abortion. Unfortunately, some deeply involved in the prolife movement have taken those remarks as a rebuke. That is an overreaction and misinterpretation of what the pope said. Obviously, Francis was objecting to the uncompromising and confrontational rhetoric of some Catholic activists. Why? Because that approach is simply not working. Worse, it is preventing the larger gospel message from being heard both within and beyond the Catholic community. With a third of all baptized Catholics abandoning the church, while those who remain are increasingly divided on ecclesial, cultural, and political questions, the pope’s diagnosis is hard to refute. Is it not time, as Francis urged, to “find a new balance” in presenting the church’s teaching to an often doubting flock and a sometimes hostile secular world?
Elsewhere, the analysis continues. R.R. Reno in First Things:
By my reading, Pope Francis was being a bit naïve and undisciplined in parts of this interview, which although reviewed by him before publication has an impromptu quality I imagine he wished to retain. This encourages a distorted reading of what he has in mind for the Church. This is a problem related, perhaps, to his Jesuit identity.
A key passage involves his image—a very helpful one—of the Church as “a field hospital after battle.” He observes that in such a circumstance we need to focus on healing as best we can. Some of the protocols and procedures fitting for a hospital operating in times of peace need to be set aside.
He then digresses into fairly extensive reflections on what the Church needs in the way of pastoral leadership in this situation: “pastors, not clergy acting like bureaucrats or government officials.” We’re not to allow ourselves to fixate on “small things, in small-minded rules.” The Church needs to find “new roads,” “new paths,” and “to step outside itself,” something that requires “audacity and courage.”
These and other comments evoke assumptions that are very much favored by the Left, which is why the interview has been so warmly received, not only by the secular media, but also by Catholics who would like the Church to change her teachings on many issues.
At Room for Debate in the New York Times, Simone Campbell, Frances Kissling, Rod Dreher, Bill Donohue, and Cecilia Gonzalez-Andrieu offer their takes.Read more
I’m so surprised, and actually disappointed, that Desmond O’Grady’s “Can Francis Cure the Curia?”—posted to the Commonweal homepage on August 31—seems to have received little or no attention. It’s important, maybe the most important thing on the horizon for the future of the Catholic church, and thus in some sense important for all the churches. Does no one have an opinion, a concern, a perspective on what is happening in this arena?
Here’s an online petition to Cardinal O’Malley to bring up the problems with how translations are being imposed. It’s not all that well-written, but least that group sees that something could change here. I wonder if there are others who are writing, asking, seeking.
And here at Commonweal the comments box is silent. I don’t get it. Are readers here uninterested in the Curia’s reform? Don’t they see that this is directly related to how, say, bishops are chosen, policies formulated and reviewed, directions implemented? We are good at complaining about the results, but apparently we have little or no interest in how these dishes are cooked up in the kitchen.
Pope Francis can be charismatic to the hilt, but if the Curia doesn’t change we will still have the same complainers pulling strings behind the scenes and calling the shots. We’ll have the same failures of collegiality, and nothing will change in the way the Church is run: It will continue to function like a renaissance court, with palace intrigue and who has got the ear of whom—and totally without transparency.
A few months ago, there was some good discussion on the blog about the persistently large gap in income inequality. And though the Occupy movement no longer garners headlines, the problem of income inequality remains a core moral issue for many Americans. It is widely thought that Bill de Blasio's focus on the topic has aided his rise in the New York City mayoral race. Andrew Sullivan's influential blog continues its coverage of the data, which shows that just since 2009, top 1% income has grown by 31.4% and everyone else's has been basically flat. Our own E. J. Dionne continues to cover the politics of inequality, and the U.S.C.C.B. has not shied away from it in its advocacy.
Last time we talked about it on this blog, we focused on ratios of CEO-to-worker pay in a given year, and David Cloutier followed up with a longer analysis at Catholic Moral Theology. But the problem is about more than a given year -- it's about the long-term trend from the late 1970's to the present. Timothy Noah has called this period The Great Divergence, in a multifaceted analysis of the possible causes of the growing gap. To my mind, the long-term story offers a compelling moral problem for our time, and one without an easy solution.
Average CEO compensation, according to EPI’s calculations, rose 726.7 percent between the years of 1978 and 2011 — more than double the percentage increase in the Standard & Poor’s 500-stock index. Meanwhile, pay for the average private-sector nonsupervisory worker rose a startlingly meager 5.7 percent. ...
My guess is that it’s this inequality that really erodes worker satisfaction and guts employee morale far more than the discrepancy between the top and bottom in any one year’s pay.
I think she's right. Everyone expects annual ratios of 20-to-1 or even 200-to-1 in our form of capitalism. But the fact that purchasing power has not trickled down in the long run -- over my whole lifetime -- is what drains energy and optimism.
One feature of Pope Francis's pontificate has been a renewed emphasis on moral issues that had been thought of as peripheral for many Catholics. He has expanded the core of what counts as a central moral issue. But it's worth remembering that his predecessor had strong words on growing inequality, such as those quoted in the U.S.C.C.B.'s letter from Labor Day:
The dignity of the individual and the demands of justice require, particularly today, that economic choices do not cause disparities in wealth to increase in an excessive and morally unacceptable manner, and that we continue to prioritize the goal of access to steady employment for everyone. . . . Through the systemic increase of social inequality . . . not only does social cohesion suffer, thereby placing democracy at risk, but so too does the economy, through the progressive erosion of "social capital" . . . indispensable for any form of civil coexistence. (Caritas in Veritate no. 32)
Evangelical leader Jim Wallis is famous for saying, "The federal budget is a moral document." I agree. But every budget is a moral document -- from that of Wal-Mart down to that of each family's breakfast table. In a democracy, the problem of income inequality is everyone's problem. And it's not going away.
Now on the homepage, Desmond O'Grady on how, and whether, Pope Francis can go about reforming the Curia. Has a decisive step been taken with the appointment of Pietro Parolin as Vatican secretary of state? Read the whole story here.
Just posted to the homepage, Joseph Bottum’s essay “The Things We Share: A Catholic’s Case for Same-Sex Marriage.”
Bottum, former chief editor of First Things, writes: “We are now at the point where, I believe, American Catholics should accept state recognition of same-sex marriage simply because they are Americans.” He goes on:
For that matter, plenty of practical concerns suggest that the bishops should cease to fight the passage of such laws. Campaigns against same-sex marriage are hurting the church, offering the opportunity to make Catholicism a byword for repression in a generation that, even among young Catholics, just doesn’t think that same-sex activity is worth fighting about. There’s a reasonable case to be made that the struggle against abortion is slowly winning, but the fight against public acceptance of same-sex behavior has been utterly lost.
I find these practical considerations compelling, just as I think most ordinary Catholics do.
Read the whole essay here. And after that, see Mark Oppenheimer’s latest Beliefs column in the New York Times. An excerpt:
In the past couple of years, conservative opposition to same-sex marriage has clearly started to erode. Prominent Republicans like Senators Rob Portman and Lisa Murkowski and former Secretary of State Colin L. Powell have come out in support of gay marriage. Even David Blankenhorn, the expert witness in the Proposition 8 trial in California and a Democrat, announced that he had changed his mind.
They are, for the most part, moderate conservatives using secular, democratic arguments. None come from the Christian right. Among religious conservatives, opposition to same-sex marriage has remained essentially unquestioned.
Which is why “The Things We Share: A Catholic’s Case for Same-Sex Marriage,” an essay by Joseph Bottum, published Friday on the Web site of Commonweal magazine, is something new in this debate.
Badly behaving men aren’t the only candidates for office in New York City, where the position of public advocate is being contested by, among others, some accomplished women, including self-described “university professor, small business owner, and athlete” Cathy Guerriero. In recent days she’s been racking up endorsements (“dozens and dozens of faith-based leaders”) and raising her profile, as with her appearance on a local TV station Monday, where she cited her experience as director of strategic planning for the Archdiocese of New York and director of the 2008 papal visit—“It was my job to get hundreds of thousands of Catholics and a pope in and out of the city in three days”—as qualifications for the position.
You probably haven’t heard of Guerriero if you’re not in New York, and even if you are you might not have, and even if you are, you may not know what the public advocate does. The holder is sometimes dubbed “mayor in waiting” since the post is first in the line of succession, and indeed many compare it, though unfavorably, to the vice presidency. No public advocate has been elected mayor since the position was created in 1993, but the job is nonetheless seen as a stepping-stone. Not just by Guerriero (who in the latest polling is statistically tied for the lead), but by the half-dozen or so people who run for it every election year. Among those: Current public advocate and mayoral candidate Bill de Blasio, who hopes to change history and whose chances may have improved with the implosion of a certain competitor’s candidacy and with today’s endorsement by financier and hedge-fund manager George Soros.
Two new stories on the Commonweal homepage today.
Much here is as familiarly engaging as Benedict’s talks at Wednesday audiences. Clearly Chapters 2 and 3 represent a big chunk of the first draft of the encyclical on faith that Benedict was working on when he resigned. And yet there are traces of that inclusively compassionate voice we have come to know over the past months as that of Pope Francis. It appears in the last paragraphs of the introduction which speak of Pope Benedict in the third person. Along with a quote from Dominus Iesus, resonances of it can also be heard in the second chapter’s last two paragraphs. Here is an example: “The more Christians immerse themselves in the circle of Christ’s light, the more capable they become of understanding and accompanying the path of every man and woman.” And another: “Anyone who sets off on the path of doing good to others is already drawing near to God, is already sustained by his help, for it is characteristic of the divine light to brighten our eyes whenever we walk toward the fullness of love.” If these are not the ipsissima verba of Francis, they surely represent his ipsissima intentio.
Read the whole thing here.
In “The Painful Paradoxes of Race,” E. J. Dionne Jr. writes of his interview with Cory Booker, the mayor of Newark, New Jersey, and candidate for the state’s open Senate seat.
My interview with Booker didn’t start with the Zimmerman trial. Instead, the practically-minded mayor spoke enthusiastically about a program he had established in cooperation with the libertarian-conservative Manhattan Institute to help men released from prison become better fathers. “The right intervention,” he said, “can create radically different outcomes.”
Booker knows about crime. He described his experience of holding a young man who had just been shot, trying and failing to keep him from dying in his arms. He returned home disconsolate and washed off the young man’s blood.
His account, and Obama’s later words, put the lie to outrageous claims by right-wing talk jocks and provocateurs that those upset by the outcome in the Zimmerman trial are willfully ignoring the affliction of crime committed by African Americans against each other. On the contrary: African American leaders, particularly mayors such as Booker, were struggling to stem violence in their own communities long before it became a convenient topic for those trying to sweep aside the profound problems raised by the Martin case.
Read the whole thing here.
Head over to the homepage for new pieces from Robin Darling Young and Dennis O'Brien on the encyclical Lumen fidei.
From Robin's "Final Chapter, First Words":
Augustine, head and shoulders above other Latin Christian authors of the early centuries, was no pope – but his mind did shape the discussion of Christian theology in the West until scholastic theology displaced him (and made him attractive to the Reformers). So the new encyclical’s ritual swipes at Nietzsche as a symbol of antireligious rationalism should not distract from the core of Benedict’s project of Catholic renewal to rebuild Christian tradition in the face of secularism – a project particularly poignant in his native Europe, where churches are empty though mosques are filling.
For Benedict, the theological virtues, prompted and assisted by grace, are the key to such a renewal, within a community shaped by ordered worship. Lumen fidei’s four chapters remind its readers that faith has a history, beginning with Abraham; that believing is necessary for understanding, and creates the possibility for scientific reasoning; that faith is also a tradition, passed on through the sacraments and prayer; and that there will be a future city prepared for the faithful, and exemplified in the biblical accounts of Mary.
But if Lumen fidei is Benedict’s last chapter, its last word seems to be Francis’s: “Nor does the light of faith make us forget the sufferings of this world. How many men and women of faith have found mediators of light in those who suffer! So it was with Saint Francis of Assisi and the leper, or with Blessed Mother Teresa of Calcutta and her poor.”
From Dennis's "Hard Thinking":
A text that in two paragraphs moves from Wittgenstein to William of St. Thierry is not for the faint of heart and idle of mind. The account of the faith that emerges is complex and paradoxical. Faith is a light by which we see (lumen fidei), faith is a form of hearing (fides ex auditu), faith is touch, “what we have seen with our eyes and touched with our hands.” Faith exists only because love opens to truth beyond simple perception. Faith is sacramental. Faith is not individual and subjective; it is necessarily objective and communal; it must be “ecclesial.” Finally, in an unusual and oft repeated phrase, “faith is a process of gazing.” (Assuming that the original was written in German, the word translated “gaze” is Sichtweise, a manner of seeing. Faith is seeing in the manner that Christ sees.)
One could read the encyclical as a pious compendium of exalted phrases about faith: faith is love, life, destiny, hope, and so on. Given its provenance from a learned and dedicated pope, it might reassure the reader that one can cite Nietzsche, Rousseau, and Celsus and still believe — even though one doesn’t understand what it means or how it all fits together. Lumen fidei is not such a pious exercise; it is a profound statement, but one whose foundations are only hinted at in the textual superstructure. It is a document that needs to be read communally, paragraph by paragraph, followed by extended discussion on meaning and implication.
Many will welcome this encyclical with its elegant weaving together of biblical, theological and philosophical themes, but I suspect that others will struggle with its bleak view of modern society and its romanticised vision of the Church. Only in one short section which comes about half way through its 88 pages does it acknowledge the possibility that faith might be found outside the doctrines, magisterial authority and sacramental unity of the Catholic Church. This section, titled ‘Faith and the search for God', is so different in tone that it leads me to suspect that here we detect the influence of a quieter, more pastorally sensitive authorial voice, and a hint of a different vision which is about to emerge. Apart from this one section, there is no suggestion that secular society and other religions might have something positive to contribute to the self-understanding of the Catholic faith, nor that people of faith come in many shapes and forms. The overall impression - apart from that one section - is that European culture is riven between faithful Catholics and godless relativists who have lost all concept of truth and meaning. For an encyclical so concerned with truth, this is not a true picture of the complex realities of the modern world.
Read the whole thing right here.
It's been a tough week. Based on my facebook feed, I think if all my friends got togther, a bar brawl would break out. Meanwhile, I am subjected to truly appalling displays of Catholic "patriotism" like this one of Mary wrapped in an American flag. Amidst all the ongoing political debate, I am looking forward to the encyclical on faith to remind us of the point of it all, and am happy to be reading an advance copy of Gary Anderson’s new book, Charity: The Place of the Poor in the Biblical Tradition.
A follow-up to his invaluable book on the evolution of the concept of sin in the biblical tradition, Anderson shows how Second Temple Judaism evolved a concept of a “treasury in heaven” that is the fruit of almsgiving, which is vividly adopted in the New Testament.Read more
Conservative opposition to the bishops' signature anti-poverty initiative, the Catholic Campaign for Human Development, has been denounced by bishops and defenders of the church's social justice mission for years. But a new report released today by the progressive lobby Faith in Public Life does a comprehensive job of tallying the efforts of rightwing groups to hamstring the CCHD's mission through what it calls a "Catholic McCarthyism" that relies on guilt by association.
The report points to the emergence of the old neo-Donatism that ignores Catholic teaching on cooperation with evil in favor of a purist approach -- which often dovetails nicely with the right's more libertarian economic views.
The report is here in full -- it's 24 pages but is very readable with lots of solid research and quotable quotes. My Religion News Service story is here, and provides the Reader's Digest (does that still exist?) version.
What seems most significant to me is that this isn't just a blast from the Religious Left against the Religious Right. Rather, the FPL report has been endorsed by dozens of leading Catholic officials and activisits -- many of whom will be recognizable to Commonweal readers -- but also by two former heads of the U.S. Conference of Catholic Bishops, Archbishop Joseph Fiorenza of Galveston-Houston and Bishop William Skylstad of Spokane.
As Fiorenza says in the report, the Catholic Church has always worked with groups that it may not agree with completely, but as long as the church wasn't directly supporting or endorsing that group's objectionable goal, there wasn't a problem. He fears that is changing, to the detriment of the church and the country:
"At a time when poverty is growing and people are hurting we should not withdraw from our commitment to helping the poor. Catholic identity is far broader than opposition to abortion and same-sex marriage. Catholic identity is a commitment to living the Gospel as Jesus proclaimed it, and this must include a commitment to those in poverty."
When I spoke to Fiorenza, he was just heading off to the bishops' closed-door meeting in San Diego -- the first since the election of Pope Francis -- and he was hopeful that Francis' priority on identifying the church with the poor would make an impression of some of the bishops who have bought into the criticisms of the CCHD.
“I’m confident that if Pope Francis knew about the CCHD program he would say, ‘God bless the American bishops!’ for doing what they can to help the poor,” Fiorenza told me.
I wonder if this report and the public support it has drawn from so many Catholic leaders may be a sign of the "Francis Effect" on the wider church.