We’ve just posted our June 1 issue to the website. Among the highlights:
Amanda Erickson describes the struggle of a Catholic parish community in Freddie Gray's Baltimore neighborhood to respond adequately, in the wake of the riots, to the root causes of hopelessness there:
The life expectancy of those born in Sandtown-Winchester is thirteen years shorter than the national average. Those are problems that can’t be fixed by one man, or in one morning. So instead, Rev. Bomberger grabbed a broom and headed across the street.
Andrew Bacevich reviews Andrew Cockburn’s “imperfect but exceedingly useful book,” Kill Chain: The Rise of the High-Tech Assassins, about the motives behind and justifications for targeted assassinations and drone warfare—now common practices in U.S. foreign policy.
Cockburn quotes one U.S. Air Force general bragging, “We can now hit any target anywhere in the world, any time, any weather, day or night.” Yet why bother with bombing bridges, power plants, or communications facilities, when taking out Mr. Big himself provides the definitive shortcut to victory? Here was the ultimate critical node: Decapitate the regime. As an approach to waging war, what could be more humane, not to mention efficient?
Plus: New poetry from Marie Ponsot, Celia Wren explains why the once-promising plotlines of Mad Men hit a dead end, Paul Johnston reviews the latest from Reading Lolita in Tehran author Azar Nafisi, Molly Farneth reviews the latest, uncomprehensive but newly non-Eurocentric Norton Anthology of World Religions, and Charles Morris reveals the dirty little secret of major-league banking bankers don't want to believe.
See the full table of contents here.
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.
Last night at Fordham University, Fr. Gustavo Gutierrez was awarded the President’s medal—an award given about thirty times in the university’s history. The award came as a surprise, at the conclusion of a conversation he had with Fordham theologian Michael Lee. Gutierrez, widely regarded as the father of liberation theology, spoke softly in a thick Peruvian accent. He was very expressive with his hands, and hit the table often, drumming a rhythm to his words. He repeated words, and simple phrases. By academic standards, the conversation didn’t “say anything new” but it said the important stuff Jesus had to remind his disciples of all the time, over and over again: that God loves everyone, especially the poor.
The auditorium was packed with theology students, professors, priests, journalists, a significant number of bright-suited nuns and Commonweal editors (including Grant Gallicho who live-tweeted and took some video), readers, and writers. Gutierrez’s fame meant the event was oversubscribed. So when he first spoke, I felt a slight, guilty, let down. I expected an orator, someone who would rouse in me the kind of inspiration “liberation theology” ought to inspire. This happened, but quietly.
The talk came a week before Gutierrez will travel to Rome to meet with the pope and speak at the annual gathering for Caritas Internationalis. Pope Francis has chosen him to be one of the lead figures in the upcoming Holy Year of Mercy.
Lee began by asking about Gutierrez’s relationship with Cardinal Gerhard Mueller, current prefect of the Congregation for the Doctrine of the Faith (CDF). Last year, when Gutierrez was a surprise guest speaker at the cardinal’s book launch, the irony wasn’t lost on many who remembered when the liberation theologian was investigated by the CDF under Cardinal Joseph Ratzinger. He’s been friends with Mueller since “1988, the last century,” and said the cardinal is “one of the best” when it comes to understanding the perspective of liberation theology. He also praised Mueller for spending his summers teaching theology in parts of Peru where even some Peruvians won’t go. “I have never seen one liberation theologian take his vacations on the beach.”
Other subjects avid readers of the Catholic blogosphere might find most interesting, he found less interesting. When asked whether, as some have recently claimed, his 1971 book A Theology of Liberation, was authored by the KGB, he swatted the air and twirled a finger around his temple: “I have to laugh.” When asked about the last time he spoke with Archbishop Oscar Romero, he made sure to qualify the story afterward: “But my personal relations with Romero aren’t important.” What’s more important is the meaning of “the poor, the painful riches of the church, the Latin American martyr…there are hundreds of thousands.” When asked what advice he would give to future theologians: “I don’t care about the future of liberation theology. All I care about is my country and my people.” He told the story of the time a U.S. Evangelical theologian asked him what liberation theology had to say about the conflict in Israel and Palestine—he responded, “Do you think liberation theology is a political party and I’m its general secretary?”
No, what he kept returning to was the preferential option for the poor. He spoke at some length about the meaning of the preferential option: Jesus saves all of humanity, but he is very close to the poor; the church is a church of everyone, especially a church of the poor. “The preferential option for the poor is 90 percent of liberation theology; it comes from the Bible…. When we take the question of the poor it is not an obsession, it is to underline the central point of Christianity.” But, he points out, “preference does not conflict [or] contradict with universality. Are they in tension?” He shakes both fists “Yes!” “Even the poor must make the option for the poor,” he continued. “It’s one universal question; the poor are also first for the Christian poor…the option for the poor is a theocentric option…. We believe in the God of justice who is the source of this. We have human resources, but there is pride. It’s a problem…. I have great respect for non-Christian believers doing the option for the poor.”
With this core principle established, Gutierrez spoke about what liberation theology actually is: “Maybe we don’t need the name 'liberation,' because it means salvation. The theology of liberation is the theology of salvation, which is to say communion with God, between us.” He reminded the audience that his theology of liberation originated “not in theological institutions,” but in the concrete experience of poor people. Other theologies of liberation: Black theologies, feminist theologies, mujerista theologies, these also come from the experience of being poor, of being “a person who does not even have the right to have rights,” as he paraphrased Hannah Arendt.
Gustavo Gutierrez did not propose a theory of implementation of, raise an argument for, or give a defense of Liberation Theology in the context of the modern world. But he made a clear point.
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.
Thank you, Freddie Gray.
You did not choose to be sacrificed but, God willing, your death, and the reactions to it in Baltimore and around the nation, will reawaken your fellow citizens to ugly realities that so many of us have tried so mightily to avoid.
Your fatal injuries while in police custody—under circumstances that make it impossible for anyone to credibly blame you—have done what the deaths of Michael Brown, Eric Garner, and even twelve-year-old Tamir Rice could not do: remove any ambiguity about agency.
Your sad history of childhood exposure to lead paint shines a light on a hazard that has afflicted untold numbers of poor children, especially black children, raised in housing that literally cripples them mentally, shortens their lives substantially, and diminishes the quality of the time they do have.
And whether you would have willed it or not, the riot—or was it a rebellion?—touched off by your death has focused minds on America’s urban tinderboxes in a way that no presidential speech (assuming there had been one) or civil-rights leader’s sermon has been able to since…well, within recent memory.Read more
E.J. Dionne Jr. provides a deeper look into social problems in Baltimore--how globalization of the economy, technological change, and deindustrialization have taken manufacturing jobs out of the city without ever replacing them. Dionne interviews Thomas J. Vicino, author of Transforming Race and Class in Suburbia: Decline in Metropolitan Baltimore, who explains:
“This is a double-whammy for poor black people left in the city....They are not in a position to share in the development downtown and, with the loss of manufacturing jobs, they are left, at best, with access to relatively low-paying service jobs. This, in turn, creates a spiral for those left behind, damaging families and devastating neighborhoods.”
This cycle hurt working-class whites as well, Vicino added, “but whites were in a better position to move elsewhere, whereas black mobility was limited by housing discrimination.”
Reading all of "The Roots of Baltimore's Anguish" is worth your time.
Also, in “Does the Earth Have Rights?,” Robin Darling Young writes on the anticipation (and political polarization) surrounding Pope Francis's upcoming encyclical on the environment. Both Climate skeptic Catholics and non-Catholics with assumptions about the church's views on science will be surprised to learn just how traditionally Catholic progressive scholarship is. In Young's view this raises serious questions:
How [are we] to balance individual moral responsibility, described in the moral teachings of the church, against a general Catholic or human responsibility as developed in more than a century of modern Catholic social teaching?
More broadly and just as important:
What could it mean for nature itself to have rights—rights that are being flagrantly violated by human beings? And what could it mean for Catholic theology if a pope says this?
Read the whole thing (and get thinking) here.
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.
Fordham students and faculty gathered last Thursday to present a petition to Fordham president Fr. Joseph McShane, S.J. to revoke the honorary degree granted to CIA director John Brennan in 2012. The video below covers the event.
The petition indicts Brennan for his complicity in war crimes of “enhanced interrogation” and “extraordinary rendition”—euphemisms for torture and kidnapping. He has publicly defended these practices:
As Director of the CIA, Mr. Brennan continues to defend the use of torture. In a formal response to the Senate report, he praised CIA officers for acting “in accordance with the legal and policy guidance they were provided.” Mr. Brennan is referring to the “torture memos,” a series of discredited legal briefs produced under the Bush administration that wrongly permitted such atrocities as rectal feeding, isolation, physical beatings, exposure to extreme temperatures, and sexual humiliation. Moreover, despite the Senate report’s unequivocal condemnation, Mr. Brennan remains willing to torture others in the future. Asked whether he would endorse further uses of torture, Mr. Brennan replied, “I defer to policymakers in future times.”
The petition only mentions Brennan’s most egregious violations of human rights and Catholic moral teaching (including Fordham’s mission statement). As Deputy National Security Advisor to President Obama, Brennan has been a "chief architect" and defender of President Obama’s extrajudicial drone campaign, about which he falsely claimed in 2011, “there hasn’t been a single collateral death.” Brennan has recently made the news when the CIA illegally hacked into Senate computers. He then denied this to Andrea Mitchell of NBC News: "As far as the allegations of, you know, CIA hacking into, you know, Senate computers, nothing could be further from the truth. I mean, we wouldn't do that. I mean, that's—that's just beyond the—you know, the scope of reason in terms of what we would do."
We will see in the coming months if Fr. McShane and other Fordham leaders decide (however belatedly) to practice the Jesuit ideals they proudly profess.
With a murder charge filed against a South Carolina police officer who fatally shot an unarmed black man in the back as he fled--according to a now widely circulated video--I wondered what account police initially gave of the shooting before the video surfaced. A story that the Charlleston Post and Courier carried on Saturday, the day of the shooting, provides the answer. Police in North Charleston, S.C., maintained that the officer fired to protect himself after Walter Scott, 50, grappled with him for his Taser and took control of it. As the paper reported, with careful use of attribution:
Police allege that during the struggle the man gained control of the Taser and attempted to use it against the officer. The officer then resorted to his service weapon and shot him, police alleged.
The video discloses much more. It does appear to show a struggle over some object that falls to the ground. Then it shows Scott turning his back on the offer and running away.The officer, Michael Slager, aims his gun and shoots eight times, until Scott falls. Slager then handcuffs Scott, who is face down on the ground. Then he goes back to pick up the object that had fallen to the ground, and appears to return to drop it beside Scott's body, according to The New York Times.
As the mayor of North Charleston told the Charleston Post and Courier, without the video, the events that followed would have gone much differently.
Tonight at Georgetown University the second annual IgnatianQ conference kicks off a weekend of lectures, breakout sessions, dialogues and keynotes that uniquely focus on LGBTQ issues and Jesuit values, aiming to create a community of people active in their faith, community and campus, who continue conversations. The first IgnatianQ (after ivyQ) was hosted by Fordham last year—created, planned and organized entirely by students. It grew from one conversation between two people on a roof to a three-day dialogue of 96 participants traveling from six different Jesuit schools to attend. And now it's in it's second year.
Bolstered by the University’s mission statement and the powers vested in academic freedom, the group of organizers approached the Theology department first with a 12 page proposal they’d carefully put together through months of weekly meetings, unsure and anxious about how well it’d go over. They not only received “overwhelming support” of the idea for IgnatianQ but also a keynote speaker, $300, and a room to hold meetings on campus—legitimacy. Soon enough many other departments signed on and they had enough money and backing to let real preparations for the conference begin. Anthony, one of the originators, remembers with slight disbelief meeting with the University vice president, who’d need to talk with the president (both priests) who’d need to approve the conference. “I told him ‘I pray that the politics of man do not interfere with the work of the holy spirit in organizing this conference’” Plainly, “Don’t let your reservations about the word queer get in the way of what these students need right now.” And they didn’t.Read more
Like most people who think it’s a bad idea to spray homeless people with water in order to move them along, I found myself rather surprised by last week’s news that the cathedral of the Archdiocese of San Francisco had been doing just that for the past two years. The archdiocese’s response was swift. The day the story broke it hired a crisis communications consultant, began dismantling the homeless irrigation system, and issued a statement that included an apology. Obviously when a Catholic church is discovered to have been regularly dousing the poor with water—for whatever reason—it has a major PR problem. Facing such a crisis, a church’s best bet is to admit the mistake, explain how it happened, and offer sincere apologies to the offended. In other words, stop digging. But that’s not exactly what the Archdiocese of San Francisco did, and that’s why it’s hard to accept the words it arranged in the form of an apology. How might it have been more convincing? Let’s count the ways.Read more
After the day-long media storm over news that San Francisco’s Saint Mary’s Cathedral had for two years been using a watering system to douse homeless people sheltering in its alcoves, the archdiocese has issued an apology and states that the system has been removed.
(Update: Bishop William Justice, who is also the auxiliary bishop of the archdiocese, addresses the press in this video clip. "Nobody mentioned anything for two years," he says at one point. "Not that that makes it right.")
The cathedral, the home church of Archbishop Salvatore Cordileone, installed the system about two years ago after learning about its effectiveness in the city’s financial district “as a safety, security and cleanliness measure.” The sprinklers, mounted about thirty feet high in four locations, would activate automatically every thirty to sixty minutes, for more than a minute, simultaneously in all locations. There were no signs to warn those gathered below that such a system was in use, though according to archdiocese spokesperson Larry Kramer, “No Trespassing” signs had been posted.
At the time of installation, the cathedral felt it was “fighting a losing battle against crack pipes and condoms and human waste,” Kramer said. The cathedral had tried extra lighting and security guards, without success, according to Kramer, who acknowledged there was “hesitation” about other methods – including gates to close off the areas in question. When asked whether the cathedral would have continued its practice of dousing homeless people if not for Wednesday’s report by a local radio station, Kramer allowed that that was a “fair” assumption. The method “worked,” he said, though it is unclear how well, given that homeless people were still sheltering in these areas, in some cases using umbrellas.
Though the archdiocese says it tried to get homeless people to move to other areas at the cathedral, it has not specifically identified those locations. Further, the system, according to reports, did not in fact clean the alcove areas: because no drainage system was installed, water would simply collect where it fell. The cathedral also installed the system without acquiring necessary city permits; it may also violate water-use laws in California, which is in its fourth year of damaging drought. Asked why or how the cathedral could have undertaken installation of a system of such scope in such a prominent structure, without permits, Kramer said the “why when and how of the original decision remains fuzzy.” He said that the cathedral – “normally assiduous” about process -- had acquired retroactive permitting for the original installation as it prepared to dismantle the system yesterday.
There’s more than what publicity people call “unfortunate optics” here. That a Catholic church could treat vulnerable people gathered on its own steps with such disregard is bad enough on its own, but there’s something additionally troubling about it being expressed so, well, cowardly -- from above, without warning, and automatically activated: set it, and forget it. Think about how those who approved the system and countenanced its continued operation might not have been all that far away, perhaps sleeping, and almost certainly dry.
But, said Kramer: “As human beings, they felt terrible.”
There may yet be more to come on this.
In a recent column, David Brooks wades into the debate on the huge gaps in income and opportunity that have arisen in the United States. He focuses on the plight of the poor, and his argument is essentially that the problem is not so much money and policies as norms and virtues.
In other words, he blames the poor for their own plight, and Elizabeth Stoker Bruenig immediately pounces. She argues, quite persuasively, that the moral values of the poor do not differ from the moral values of the rich, and that what keeps the poor down is daily grind of poverty and its soul-destroying burden. On this point, Paul Krugman is in complete agreement—he had noted for a while that social dysfunction can be traced to collapse in decent jobs rather than a collapse in virtue.
But I think that Brooks nonetheless makes a good observation. The cause of much of our social and economic malaise is indeed a breakdown in social norms, the habituation of some wholly unvirtuous behavior. He’s right that we need to look at this through the lens of virtue ethics, especially when he asks core questions like: are you living for short-term pleasure or long-term good?
The only problem is, Brooks singles out the poor, when the real culprits are the rich. The real breakdown in social norms over the past few decades has come from the top.Read more
On Monday, Governor Scott Walker made Wisconsin the twenty-fifth state to enact “right to work” legislation. The law is not a jobs program. Neither is it a workers' bill of rights. It permits private-sector workers to opt out of paying fees to unions that negotiate their wages. In other words, it allows such employees to be freeloaders. Federal law already lets employees refuse to join a union, but in states without right-to-work laws employees must pay “fair share” fees to the union that secured their contract. For decades, right-to-work laws have been signed by governors across the South and West. But only recently have Republicans been able to pass them in the labor-strong states of the upper Midwest; Michigan and Indiana adopted right-to-work in 2012, and the new GOP governor of Illinois ran on it. President Barack Obama decried the Wisconsin law as “anti-worker.” The day after Walker signed the bill, the AFL-CIO, along with two other unions, filed a lawsuit challenging the statute—a pro-forma protest. Union leaders know that similar lawsuits in other states have always failed.
Given the Republican dominance of the Wisconsin legislature, the bill’s passage was a fait accompli. But the state senate and assembly held hearings anyway, during which a parade of critics—who vastly outnumbered supporters—voiced their concerns about right-to-work. Union members condemned the measure as an attack on labor. A bankruptcy attorney winkingly begged the legislature to pass the bill because it would be good for his business. And in written testimony the Wisconsin Catholic Conference (WCC) delivered a stirring defense of labor unions, affirming over a century of church teaching promoting their expansion. Or at least that’s what one might expect Catholic bishops to say about anti-union legislation. Instead, Wisconsin’s bishops offered what amounted to an extended shrug.
Quoting from its 2015 public-policy position paper, the WCC insisted that “the economy must serve people, not the other way around.” It continued: “If the dignity of work is to be protected, then the basic rights of workers, owners, and others must be respected.” Those are the kinds of noises one expects to hear from bishops of a church whose popes have promoted labor unions for over a century. “There are not a few associations of this nature,” Pope Leo XIII wrote in Rerum novarum (1891), and still “it were greatly to be desired that they should become more numerous and more efficient.” Leo’s wish has not been granted. In Wisconsin, for example, the percentage of employees who belong to unions has dropped from 14.2 percent in 2010, before Walker became governor, to 11.7 percent last year. Yet, reading the WCC’s testimony, it’s not easy to tell whether the bishops think that’s a bad thing.Read more
"For the benefit of personal bankruptcy attorneys all across Wisconsin, I urge you to pass this bill." -- James Murray
In most parts of the world, the idea of anthropogenic global warming is settled science. And why wouldn’t it be? One study shows that 97 percent of climate researchers actively publishing in the field support the idea. Another finds that 97 percent of peer-reviewed literature in the field supports the consensus view.
This seems pretty overwhelming. And in most places, it is. Most people accept the evidence as incontrovertible. But not so in the US, where the media portrays a stark scientific divide and huge numbers of people disdainfully reject the notion of anthropogenic global warming. This is also true of Catholics, including the wealthy types whose money has the ability to open church doors.
But why?Read more
With all due respect to the venerable American art museum in Manhattan, its reopening in May will only be the second most significant Whitney museum opening in the United States in recent months.
First place honors go to the Whitney Plantation, the first US museum "dedicated to telling the story of slavery", and powerfully profiled in this terrific New York Times Magazine article by novelist and journalist David Amsden.
Read the article for more on how New Orleans native John Cummings came to buy the 262-year old plantation, the quirk of industrial history that led to Cummings knowing "more about my plantation than anyone else around here — maybe more than any plantation in America outside of Monticello", the planned memorial to the 1811 German Coast Uprising (America's largest slave revolt), the critical role played by Senegalese historian Ibrahima Seck in creating the museum, and what happened when black and white branches of the Haydel family reunited at their old family homestead. I want to slip off to the side with some thoughts about what this means for white folks today.Read more
“In the event of a nuclear attack, which of these items would be the most helpful? Rank them in order of importance.”
This was one of the first worksheets I remember from elementary school. There were about twenty illustrated items. My classmates and I were perplexed. Sure, we had probably watched a filmstrip that mentioned the Geiger Counter, but none of us could remember what it did. And why would we want a broom? Would we be that concerned with the tidiness of our fallout shelter?
IT WAS ABOUT 1983. That same year, the Russians shot down a Korean civilian airliner over the Sea of Japan; the U.S. Catholic Bishops issued a lengthy warning about the buildup of nuclear weapons; and on September 26, a Soviet Lieutenant Colonel secretly saved the world from accidental Armaggedon. But more about Stanislav Petrov later.
Growing up in the early 1980’s, not far from North American Aerospace Defense (NORAD) and the Air Force Academy, the Cold War was a hot topic – even for kids. Popular videos on the burgeoning MTV network, such as Genesis’ “Land of Confusion,” satirized and lamented the possibility of nuclear annihilation. Dads took their sons to see “Top Gun” in theaters, and we cheered when Russian MIGs were splashed in the ocean. “Red Dawn” was always checked out of the video store. One of my favorite books, still there in my parents’ house, was titled “Great Warplanes of the 1980’s.”
KIDS TODAY don't have the same fears. They don’t know that the broom is to sweep nuclear fallout off your friends.
The globally-aware college students that I teach don’t think about nuclear annihilation. Environmental degradation? Yes. Terrorism? Yes. Economic inequality? Yes. Racial injustice? Absolutely. But if they think about nuclear weapons at all, it’s in the context of who might acquire them – namely, North Korea or Iran. The notion that the arsenals of the already nuclear-armed states should be at the center of moral concern seems outdated, like referring to music videos being shown on MTV.
The fact is, the nuclear capabilities that already exist have grown in power beyond human comprehension, and there have been enough “close calls” regarding their deployment to warrant the gravest of fears. In recent years, many influential voices have made the case that – regardless of whether nuclear weapons ever made us more safe – they certainly no longer do so.Read more
Last Saturday, a member of the Yale Police pulled a gun on a young student for matching a description of a thief in the area. That student happened to be the son of New York Times columnist Charles Blow, who wrote about the incident with justifiable anger and fear.
The incident drew significant attention, and in a statement made Monday night, Peter Salovey, President of Yale; Jonathan Holloway, the Dean of Yale College; and Yale’s Chief of Police Ronnell Higgins, addressed what happened and referred to its implications. It begins:
"The Yale Police Department’s response to a crime in progress on Saturday evening has generated substantial and critical conversations on campus and beyond. A Yale police officer detained an African American Yale College student who was in the vicinity of a reported crime, and who closely matched the physical description—including items of clothing—of the suspect. The actual suspect was found and arrested a short distance away."
Salovey, Holloway, and Higgins also wanted to quell comparisons to incidents in recent memory:
"What happened on Cross Campus on Saturday is not a replay of what happened in Ferguson; Staten Island; Cleveland; or so many other places in our time and over time in the United States. The officer, who himself is African American, was responding to a specific description relayed by individuals who had reported a crime in progress."
The message is accurate that what happened “is not a replay” in that the officer did not apply lethal force. But in drawing his gun, the officer threatened to use it in a situation that did not warrant it. Why? The email says that a thorough internal investigation will take place to answer that very question.Read more
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.
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