PHILADELPHIA — More than 15,000 people showed up for the World Meeting of Families in Philadelphia this weekend. John Paul II proposed the World Meeting on the Family in 1992, the first was held in 1994, and subsequent meetings have been held every three years since. This year’s was the first to be held in North America.
Although men, women, children, priests, bishops, cardinals, and religious brothers and sisters from all over the world were in attendance, the 15,000 didn’t strike me as representative of the universal church. Conspicuously underrepresented demographics included: the poor, who likely couldn’t afford the time off, the price of tickets, or the cost of travel; the divorced; the infertile; the gay; and women who aren’t mothers, wives, or consecrated virgins. They weren’t just absent physically; their ideas, concerns, and struggles were also missing—or, if present, they were misrepresented through caricature and rhetoric about the truth of the church and the lies of secular society.
I was disappointed, not because I expected otherwise, but because hope is a necessary disposition for those of us who both love and get frustrated with the church—and my hope was misplaced. I hoped for a gesture of relative openness. Call it the Francis effect.
The World Meeting didn’t promise to be a dialogue, though; it promised to be a series of lectures and workshops. The lineup of speakers was probably an effective way to weed out any chance of dissenting attendees, as conservative champions like Christopher West, Robert Barron, Helen Alvaré, Scott Hahn, Greg and Lisa Popcak, and Janet Smith all gave presentations. Perhaps more frustrating than a lineup of expected and theologically aligned speakers was the invitation of non-Catholic (but conservative) leaders like Rick Warren and Elder Christofferson to give their thoughts on the family. It boggles my mind: How did Rick Warren get an invite to a conference covering Catholic views on the family, vocation, sexuality, while someone like Margaret Farley did not? Even if the church doesn’t support her views, she is an intellectually rigorous and ardently Catholic woman committed to deepening and broadening the spectrum of theological thinking in church. She could have been a panel member alongside some conservative counterpart, offering attendees of the conference a fruitful consideration of the effects of particular beliefs or policies.
There is space in the church for dialogue—it is the only church, I think, that is structurally and historically competent to bear diversity. Catholics can trust each other to earnestly desire what is good for the church, for each other, for the common good, and still disagree about how it comes to bear in practice. We don’t abandon the church when things don’t go our way; we dig our feet in a little deeper and, for the sake of the sacraments and the community and the traditions, we fight, learn, compromise, teach, fight some more. Under Pope Francis, conservative clergy in the American church will have to adjust to this just as liberal nuns have had to before. It’s part of being Catholic.Read more
Over at Politico magazine, Peter Steinfels has written a frank, thoughtful, and (for liberal Catholics especially) challenging take on the pope's upcoming visit. He cautions against frenzied papal-centrism and the temptation to use the "banner of papal authority" in political arguments.
Christian faith has political implications. But you can’t go directly from breaking bread with the homeless to a public housing program anymore than you can go from affirming the humanity of the unborn to particular laws restricting abortion. If in our enthusiasm for Francis’ emphasis on poverty, immigrants and climate change, liberal Catholics fail to acknowledge this, if, for example, we dismiss reasonable questions about the pope’s economics, we will be undermining our own political consistency as well as Francis’ attempt to assure room for disagreement within the Church.
Steinfels reminds us that the Catholic Church is not a "kind of religious Marine Corps that barks orders from the top for its well-drilled troops to follow blindly"—a common misunderstanding in the United States, where
the image of the church as an unquestioning, dutiful force bending to the pope’s will is deeply engrained. The “Catholic vote” is still discussed as a monolithic whole. [And] Polls detecting disagreement among Catholics over church teaching are treated like the discovery of new planets.
And, Pope Francis himself has long been opposed to the "over-centralization of church decision-making in Rome." When Francis was Archbishop of Buenos Aires he referred to his trips to Rome there as “penances,” and as pope, he has
acted to renew the periodic synods of bishops from around the world as occasions for genuinely free discussion. Vatican officials have previously controlled them with a heavy-hand. Francis recently delegated oversight of marriage annulments to local bishops rather than a Vatican office. He has put lay people in key positions in the Vatican. Francis, too, doesn’t want the church to be all about him.
So, how can we re-organize the story of Catholicism so that it isn't centered on the pope? That's a good question, and now is a good time to mull it over.
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.Read more
Many who are responding to the 62.4% majority vote to nationally legalize same-sex marriage in Ireland are making much of Dublin archbishop Diarmuid Martin's frank but vague remarks in the New York Times:
The church needs to take a reality check.... It’s very clear there’s a growing gap between Irish young people and the church, and there’s a growing gap between the culture of Ireland that’s developing and the church.... [I]nside the church becomes almost alien territory to them in today’s society…
That there is a growing gap between young people and the church on this issue is not new news, nor is it exclusive to Ireland. Martin is right to point out that anyone who doesn't recognize this is in "severe denial." That's why I think this referendum is such good news. It's a reality check, yes, but it's also an opportunity to let go of the fight against same-sex marriage. If bemoaning the referendum becomes the church's basis for strengthening "its commitment to evangelization," as the Vatican's secretary of state suggests, the gap between young people and the church will only widen.
I don’t have the polling data to prove this, but I can't imagine that many young Catholics enjoy being recruited to fight a culture war, especially if the opposition includes family, friends, and peers. They find it alienating when a priest homilizes about the essential differences between men and women; they would rather hear that “all are welcome” at Mass and rather the homily stick to the gospel. When Catholic identity becomes less about spirituality and more about political battles, something essential is lost…along with thousands of believers.
Is there a way for Catholics to simply disagree with same-sex marriage supporters instead of having to “defend traditional marriage”? Is there a widespread movement to force the church to change its teaching on marriage? Why can’t traditional marriage exist inside the church, with same-sex marriage outside the church? Agreeing to disagree relieves the opposing parties of the burden of needing to win. Ireland has decided, by majority vote, to legalize same-sex marriage. At least one front in this protracted culture war has gone quiet. What a relief.
Over at NCR Michael Sean Winters wonders if it’s possible that “those Irish young people did not vote for same sex marriage despite their Catholic education, but, in part, because of it?” That’s a very good question. I suspect they did. Catholics have imagination. Tradition isn’t a force that eternally battles advancing armies. It’s the way the substance (not the accidents) of church teaching is passed down through generations of believers who contribute to this process by reexamining and reexamining again what their faith means.
We've just posted three new stories to the homepage.
1. In his latest Letter from Rome, Robert Mickens suggests the possible reasons behind the Vatican Secretary of State's "apocolyptic assesment of the the Irish referendum" is culture, "particularly Italian culture," because Italy is "the most conservative country in all of Europe when it comes to social conventions and customs," especially concerning the family.
Mickens also reveals who exactly has been holding "secretive meetings and initiatives" in the run-up to October's Synod on the Family that deal with "some of the more thorny issues" the bishops will be debating, including the Kasper proposal.
2. The Editors present reasons, if the Amtrak derailment isn't enough of one, for why the U.S. government’s failure to invest in infrastructure must change:
The United States now spends less than 2 percent of its GDP on infrastructure, less than half of what Europe spends—and less than half of what we were spending in the 1960s....The American Society of Civil Engineers gave [the nation's infrastructure] a grade of D+... [and] noted that the average age of the country’s 84,000 dams is fifty-two, and that one in nine of its bridges is considered structurally deficient. Every few years one of these bridges collapses, occasioning a brief outburst of bipartisan concern on Capitol Hill. Then nothing changes.
Read all of 'Signal Failure.'
3. George Dennis O'Brien, pondering the future direction of Catholic education, looks backward:
The dominant style of higher education in the ancient world was not academic but humanistic, directed at educating future political leaders who needed to learn the art of persuasion.... [T]he humanistic “classical curriculum” dominated American colleges from colonial times until the end of the nineteenth century.
Are Catholic institutions replacing the humanistic style with the "academic style of close argument and verifiable truths"?
We've posted two new stories to the website.
First is Robert Mickens's latest Letter from Rome, in which he tracks the angry reactions of traditionalist-leaning Catholics to certain words from an archbishop (one of Francis’s most trusted theologians) interviewed by an Italian newspaper. He also examines the continuing threats of schism from these Catholics "should Pope Francis and the Synod of Bishops allow for changes in church teaching on marriage" and gives an interesting look into how Opus Dei has taken advantage of the saint-making process, which was streamlined by St. John Paul II in 1983.
Read the whole thing here.
Next, the editors weigh in on the European Union’s welcome, if belated, announcement to take an active role saving refugees and expediting asylum requests for the hundreds of thousands fleeing war, poverty, and religious and ethnic persecution in Africa:
…certainly the nations that are blessed with relative economic strength—and whose military and political missteps have helped bring about the crisis in [Africa]—owe it to the afflicted to stop the loss of lives at sea.
Could the Obama administration’s response to the migration crisis in Central America be a useful model for European nations dealing with their own migration crisis?
Read the whole editorial here.
On the website now, our May 15 issue. Here are some of the highlights:
Isolate the contagion. Prevent transmission. Treat outbreaks instantly and aggressively.
Classical theology has the angels deciding their destiny in a single, unalterable choice. I sometimes dream of being able to imitate such an act, one that would free me from all my ambiguities and contradictions, my half-hearted aspirations and ineffectual resolutions. This is not the way things work, however...
Read all of "Knowing Jesus" here.
Eve Tushnet reviews an exhibit produced by over 40 artists at the National Museum of African Art that recreates Dante's Divine Comedy on three floors:
I’m sitting in hell with a couple of little boys, who are trying to prove they’re not scared. We’re watching a cloth-wrapped figure prostrate itself and bang its fists against the floor, as sobs and wordless singing give way to a howled “I, I, I surrender!”
Read about the beautiful, horrific, beatific and redemptive show here.
Also in the May 15 issue: James Sheehan on how Greece and Ukraine are "testing Europe"; reviews of books about abortion, the short history of the black vote, a young Lawrence of Arabia, and secular humanism—plus poetry from Michael Cadnum, Thomas Lynch, and Peter Cooley; and Elizabeth Kirkland Cahill reflects on bodily decrepitude and wisdom.
We've posted two new stories to the homepage.
First, Robert Mickens reports in his weekly letter from Rome that Cardinal Luis Antonio Tagle of Manila will replace Honduran Cardinal Óscar Rodríguez Maradiaga as president of Caritas Internationalis,"the church’s leading advocate of Catholic social teaching and human development in the international arena."
And, provoking “volcanic enthusiasm” from leading women in Rome, Pope Francis has been confronting historical gender bias and economic discrimination against women during his Wednesday audiences.
...what is sure to surprise some, [the pope] refused to blame the crisis of marriage on the women’s liberation movement, though he didn’t use those exact words. “Many people hold that the changes these past decades were put into motion by the emancipation of women. But this argument is not valid, either. It’s an insult!” he said, again to loud applause. “It’s a form of machismo, which always tries to dominate women.”
Read the entire "Letter from Rome" here.
Second, the editors comment on the pope’s ousting of Bishop Robert Finn of Kansas City-St. Joseph, who was convicted of failing to report child abuse in 2012 and how it might mean that the era of “tolerating bishops who fail to protect the most vulnerable under their care has come to an end. This pope will hold them to account.” Some have criticized Francis for taking too long to remove Finn, but:
Francis is running a church with five thousand bishops. In order to educate himself about the controversy in Kansas City, a diocese of about 133,000 in a country he’s never visited, Francis initiated an investigation last September. He allowed that process to run its course, despite increasingly strenuous calls to sack Finn. The pope’s favored methods of listening and deliberation—most evident in the Synod on the Family—are themselves instruments of justice.
Read the entire editorial, “Held to Account,” here.
That’s one of the responses to the unexpected news today that the Vatican has ended its three-year oversight of the Leadership Conference of Women Religious. Quoted in an AP story, Christopher Bellitto, a church historian at Kean University in New Jersey, “called the announcement a complete vindication of the sisters' group and American nuns in general. ‘Anything coming out of the Vatican this morning is nothing other than a fig leaf because they can't say “oops” in Latin.’”
David Gibson at RNS calls the end of the “controversial investigation of American nuns” a “face-saving compromise that allows Pope Francis to close the book on one of the more troubled episodes that he inherited from his predecessor, Benedict XVI.”
Josh McElwee at NCR characterized the announcement as a “curt and unexpected end” and quoted from LCWR president Immaculate Heart of Mary Sr. Sharon Holland’s statement “that the oversight process brought the sisters and the Vatican to ‘deeper understandings of one another's experiences, roles, responsibilities, and hopes for the Church and the people it serves. … We learned that what we hold in common is much greater than any of our differences.’” And from Cardinal Gerhard Muller, prefect of the Vatican doctrinal congregation: “[H]is congregation is ‘confident that LCWR has made clear its mission to support its member Institutes by fostering a vision of religious life that is centered on the Person of Jesus Christ and is rooted in the Tradition of the Church.’”
Fr. James Martin in a Facebook post: “The LCWR agreed to implement some changes, mainly regarding speakers and liturgies at its annual conventions. But overall, the operations of the LCWR remains intact …. In the end there is one thing to say to the Catholic women who have worked so hard in the Lord's vineyard: Thank you, sisters.”
It's a tough day for people who think sisters should be seen (in full habits) and not heard. #LCWR
— Mollie W. O'Reilly (@MollieOReilly) April 16, 2015
LCWR investigation by CDF is over! officers will meet Pope Francis- Alleluia!
— Mary Ann Hinsdale (@MaryAnnHinsdale) April 16, 2015
— Tom Fox (@NCRTomFox) April 16, 2015
To read the "Final Report on the Apostolic Visitation of Institutes of Women Religious in the United States of America," which was released this morning by the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (or CICLSAL), you would think the aim of the whole project was to produce the world's wordiest (and most expensive) thank-you note.
CICLSAL is "sincerely grateful for the presence of women religious in the United States," and for the work that they have done "courageously" and "selflessly" for so many generations. That's on page 1 (click here and scroll down for links to the PDF of the report, and of the remarks at this morning's press conference). "The Dicastery expresses its gratitude to women religious" -- page 5. On p. 7, "this Congregation expresses its gratitude to the sisters who minister within their own communities for the precious service rendered to their institute and to the Church." And "once again," on p. 8, CICLSAL "wishes to express the profound gratitude of the Apostolic See and the Church in the United States for the dedicated and selfless service of women religious in all the essential areas of the life of the church and society."
Way back in 2008, when the visitation was first announced, it did not seem likely to end in a lengthy note of grateful recognition. That was partly because the news came alongside that of the CDF's doctrinal investigation of the LCWR, and partly because of the visitation's opaque origins and stated aims: "to look into the quality of life of religious women in the United States," in light of then-CICLSAL head Cardinal Franc Rodé's concerns about "a certain secularist mentality that has spread among these religious families, perhaps even a certain 'feminist' spirit."
It didn't take a cynical mind to feel pessimistic about a project aimed at exposing feminism among women's religious congregations. The whole point of that "Thank You, Sisters" campaign you may recall -- an outpouring of affection and support, in various media, from Catholic laypeople and priests -- was to counteract what looked like an uncalled-for attack on the lives of faithful U.S. sisters.
But that was years ago. CICLSAL has new leadership. We have a new pope, one who has troubled himself to say unambiguously positive things about women's contributions to the church (and the inadequacy of current provisions for same). The Year of Consecrated Life, the Vatican's tribute to vowed religious, has just begun. And the visitation itself -- which took three years and God knows how much money to complete -- was generally left to sisters themselves to conduct. The result, as Jim Martin has pointed out at America, is "a positive, sometimes adulatory" document that says nothing at all about feminism or any other supposed heresies, and communicates the challenges facing women's apostolic congregations in terms that the sisters themselves would recognize and affirm. That's a relief. It will go a long way toward repairing the strained relationship between the church's male hierarchy and its women religious -- though the ongoing LCWR investigation is obviously still a problem. As Sister X put it in Commonweal in 2009, "Any pastoral invitation to dialogue in the current visitation has largely been compromised by Cardinal Levada’s simultaneous investigation of the LCWR’s doctrinal orthodoxy."
But if the report is a relief and an affirmation, it also represents a huge waste of time, and of money.Read more
Today the New York Times is featuring on its homepage a video “retro report” on the murder of American churchwomen Maura Clarke, Ita Ford, Dorothy Kazel, and Jean Donovan in El Salvador in December 1980. The report is titled “A Search for Justice,” and the tagline reads: “Nearly 35 years later, the case continues to take surprising turns.”
The video is just over thirteen minutes long and is variously disturbing, heartbreaking, and enraging, with footage of the discovery of the women’s bodies; of family, colleagues, and officials speaking of the women and of efforts to identify the murderers; and of Ronald Reagan’s U.N. Ambassador Jeane Kirkpatrick (“the nuns were not just nuns but activists”) and Secretary of State Alexander Haig (“perhaps they ran a roadblock”) suggesting that the women were culpable in their own rapes and executions. The report also reminds us of the involvement of two U.S. administrations in supporting the right-wing military government at whose hands the women were killed; of the reluctance of the Reagan administration to pursue an investigation; and of the fact that the two generals ultimately identified as having issued the orders had since “retired” and were living legally in Florida (one having received the Legion of Merit award from Reagan). There’s also a clip, in the early part of the video, of Maura Clarke’s 1980 interview in the U.S., just prior to her return to El Salvador, and for all of the report’s painful reminders and revelations, it’s her simple statement that also should be noted: “In my work, it has been very much trying to help people realize their own dignity, to realize the great beauty that they have.” You can watch the video here.
After his release from his first captivity in Libya James Foley wrote this letter to his alma mater, Marquette University. He said:
Myself and two colleagues had been captured and were being held in a military detention center in Tripoli. Each day brought increasing worry that our moms would begin to panic. My colleague, Clare, was supposed to call her mom on her birthday, which was the day after we were captured. I had still not fully admitted to myself that my mom knew what had happened. But I kept telling Clare my mom had a strong faith.
I prayed she’d know I was OK. I prayed I could communicate through some cosmic reach of the universe to her.
I began to pray the rosary. It was what my mother and grandmother would have prayed.
I said 10 Hail Marys between each Our Father. It took a long time, almost an hour to count 100 Hail Marys off on my knuckles. And it helped to keep my mind focused.
Clare and I prayed together out loud. It felt energizing to speak our weaknesses and hopes together, as if in a conversation with God, rather than silently and alone.
In the Spirit of the day [Pentacost], here is a fascinating and unusual account of religious conversion and insight.
From the Jewish Daily Forward
Two Italian priests and a Canadian nun were kidnapped by unidentified gunmen in Cameroon on April 5. The radical Islamist group Boko Haram from Nigeria is suspected. I don’t remember how I came across the story. Did I read it? Was it on the radio? But I know it registered. These were Catholic missionaries. Who were they? The news story didn’t say.Read more
Did you catch this week's episode of Frontline, "Secrets of the Vatican" (you can watch online right here)? Probably not the best title, given that the subjects it covers have been pretty well reported: Benedict's resignation, curial dysfunction, sexual abuse, Maciel's crimes, a gay clerical subculture in Rome, the Vatileaks scandal, corruption at the Vatican Bank. If you've been keeping up with those stories, you probably won't learn a lot viewing this film.
The first time I watched "Secrets of the Vatican," I found it slightly annoying.
The music: Is there some law requiring documentarians who cover the Catholic Church to score their work with spooky chant or cheese-ball action-movie music? It's distracting, especially when played behind the film's powerful interviews with victims of sexual abuse--including Maciel's son Raul Gonzales. (N.B.: When the film turns to Pope Francis's election and his focus on the poor, the music takes an appropriately humbler turn, replacing pipe organs with pan flutes. Cue Carson Zamfir joke.)
The reenactments: In the segment on the Vatican Bank scandals, the narrator describes the Italian authorites' surveillance operation, just as the camera pans across a roomful of official-looking men intently staring at computers, holding on a young man wearing headphones, leaning in toward the screen as though the thing was about to whisper the location of Jimmy Hoffa's body.Read more
Just posted to the website, our January 24 issue. Among the highlights: The first part of an exclusive excerpt from Elizabeth A. Johnson’s forthcoming book, Ask the Beasts: Darwin and the God Love (subscription required). An excerpt from the excerpt:
“Ask the beasts and they will teach you,” we read in Job (12:7). My new book takes its title from that verse, placing the natural world as envisioned by Charles Darwin’s theory of evolution in conversation with Christian belief in a loving God who creates, redeems, and promises a blessed future for our world. When we ask the animals and plants about their origin and relationship with God, a picture emerges of how they are cherished by divine love prior to, and apart from, the emergence of humanity. The evolution of the human species introduces sin into the world, seen today in our destruction of habitats and the resulting extinction of species. In this context, listening to the beasts fosters a deep ecological ethic as humans aim to replace their domination over nature with mutual regard and responsible care in the community of creation. The goal of this dialogue is to discover how love of the natural world is an intrinsic part of believers’ passion for the living God—to practical and critical effect. In this essay, the first of a two-part series, I hope to make clear how Darwin’s work changed our understanding of nature and humankind’s place in creation.
Also featured in the new issue: Jo McGowan with a personal reflection on moving her aging father into assisted living, Margaret O’Brien Steinfels on the peril of letting an ally determine our foreign policy, and Nick Ripatrazone on a new book of poems from Averill Curdy.
And we’ve also posted E. J. Dionne’s latest column, on the problems New Jersey governor Chris Christie could face with conservatives in the still unfolding “Bridgegate” scandal.
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
I love the list of names in the Gospel today, Matthew’s Genealogy of Jesus.
The list was the subject of a wonderful homily once given by the great Dominican theologian, Herbert McCabe which concludes with a memorable Advent meditation: “Well, that is the Book of the Generation of Jesus Christ. The moral is too obvious to labour: Jesus did not belong to the nice clean world of Angela McNamara or Mary Whitehouse, or to the honest, reasonable, sincere world of the Observer or the Irish Times. He belonged to a family of murderers, cheats, cowards, adulterers and liars—He belonged to us and came to help us. No wonder He came to a bad end, and gave us some hope.”
The homily, along with many other splendid things, can be found in Father McCabe’s book, God Matters. Blessed Advent.
We’ve just posted the latest issue to the homepage, and here are some of the highlights:
- J. Peter Nixon writes there’s still reason to be optimistic about Obamacare – but that “to understand why, it helps to know a few details about the law.”
- David Cloutier writes on how luxury compromises Christian witness: “If many Catholics are more willing to admire someone like Dorothy Day than to follow her example, that is also partly because many of us have adapted to our country’s consumer culture—a culture in which affluence is morally innocent or even commendable.”
- John Garvey on the importance of vows – and “the difference vows can make in a culture where many expect them to be broken” [subscription].
See the full table of contents for the December 20 issue right here.
Also featured today, E. J. Dionne Jr. on the return of the working-class hero: “For the first time in a long time, working people are making their way back into the news.” Read the whole column here.
Andrew Sullivan flags this piece from Mike Dwyer, headlined “My Complicated Relationship with Catholic Education.” It’s not about what’s taught or what isn’t, or about how best to instill in children values and traditions given insufficient weight in a secular culture. Instead it’s about what many education stories seem to be about these days: Money, the divide between the educational haves and have-nots, and the emergence of a separate class of students whose parents can afford annual tuitions approaching or exceeding $20,000 per year.
The once erroneous perception that a Catholic education was only for the well-off has now become a reality. What does this mean for a faith with deep roots in the middle class? Whereas parochial schools were the norm for most Catholic children a half-century ago, will there be a day when American Catholics become sharply divided among the haves and have-nots, with a private education being the wedge? I don’t know what the future holds for us, but right now is a time of great change for Catholic education and it remains to be seen how things will play out.
Raising two children in New York City has presented no shortage of challenges when it comes to selecting how they should be schooled; cost was a significant factor but so was belief and commitment to public education, and we were lucky enough to have landed in a district that was just beginning to see big improvement when my older child entered kindergarten. Over the years we’ve made (and continue to make) significant contributions, almost entirely in time volunteered; but these days, more and more fellow parents make significant contributions in treasure, and the effect is being felt in ways that do not always comport with my sense of what public education is supposed to mean. The calving off of some public schools into de facto private collectives funded by wealthy parent-teacher associations is to me a particularly troubling trend in public education.
Friends and fellow parishioners have made other, and understandable, choices in terms of educating their children – some selecting Catholic schools and others opting for well-known prestigious non-Catholic private schools, with prices topping $30,000 a year in some cases (and even higher in others). I can’t challenge their decisions; they’ve done what they feel is best in their situations, and having gone through it myself I’m aware of the difficulty of it, the weighing of variables and the sacrifices required. But it can make for interesting conversation around the dinner table. In trying to impart to our kids a sense of being attuned to the needs and differences of others, of the importance of the lived and experienced over the purchased and "consumed," the topic of their friends’ schooling sometimes comes up. Education – public, Catholic, non-Catholic-private – as an economic marker is something that even they are becoming aware of.
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