As you may have heard, the bishop of Rome will be vacationing in the United States in a few months. This morning, the U.S. Conference of Catholic Bishops finally released his itinerary. Should you want to go full groupie, here are the relevant details:
WEDNESDAY, SEPTEMBER 23 (WASHINGTON, D.C.)
9:15 a.m. Meeting with President Obama at the White House
11:30 a.m. Midday Prayer with the bishops of the United States, St. Matthew's Cathedral
4:15 p.m. Mass of Canonization of Junipero Serra, Basilicia of the National Shrine of the Immaculate Conception
THURSDAY, SEPTEMBER 24 (WASHINGTON, D.C., NEW YORK CITY)
9:20 a.m. Address to Joint Session of the United States Congress
11:15 a.m. Visit to St. Patrick in the City and Catholic Charities of the Archdiocese of Washington
4:00 p.m. Depart from Joint Base Andrews
5:00 p.m. Arrival at John F. Kennedy International Airport
6:45 p.m. Evening Prayer (Vespers) at St. Patrick's Cathedral
FRIDAY, SEPTEMBER 25 (NEW YORK CITY)
8:30 a.m. Visit to the United Nations and Address to the United Nations General Assembly
11:30 a.m. Multi-religious service at 9/11 Memorial and Museum, World Trade Center
4:00 p.m. Visit to Our Lady Queen of Angels School, East Harlem
6:00 p.m. Mass at Madison Square Garden
SATURDAY, SEPTEMBER 26 (NEW YORK CITY, PHILADELPHIA)
8:40 a.m. Departure from John F. Kennedy International Airport
9:30 a.m. Arrival at Atlantic Aviation, Philadelphia
10:30 a.m. Mass at Cathedral Basilica of Sts. Peter and Paul, Philadelphia
4:45 p.m. Visit to Independence Mall
7:30 p.m. Visit to the Festival of Families Benjamin Franklin Parkway
SUNDAY, SEPTEMBER 27 (PHILADELPHIA)
9:15 a.m. Meeting with bishops at at St. Martin's Chapel, St. Charles Borromeo Seminary
11:00 a.m. Visit to Curran-Fromhold Correctional Facility
4:00 p.m. Mass for the conclusion of the World Meeting of Families, Benjamin Franklin Parkway
7:00 p.m. Visit with organizers, volunteers and benefactors of the World Meeting of Families, Atlantic Aviation
8:00 p.m. Departure for Rome
Faced with the Supreme Court's decision to make same-sex marriage the law of the land, Archbishop Joseph Kurtz, president of the U.S. Conference of Catholic Bishops, predictably expressed his displeasure:
Just as Roe v. Wade did not settle the question of abortion over forty years ago, Obergefell v. Hodges does not settle the question of marriage today. Neither decision is rooted in the truth, and as a result, both will eventually fail. Today the Court is wrong again. It is profoundly immoral and unjust for the government to declare that two people of the same sex can constitute a marriage.... Mandating marriage redefinition across the country is a tragic error that harms the common good and most vulnerable among us, especially children.
Other bishops, however, took another tone. Calling the majority decision in Obergefell "particularly painful," Cardinal Seán O'Malley of Boston urged Catholics to "both protect our own deeply held values and participate with civility and charity in the continuing national discussion about this decision."
In a longer reflection on the decision, Cardinal Donald Wuerl reminded his people that "Christians have the responsibility to learn and to grow in their faith in order to share it with others"--without barring the church door to those who struggle with the church's definition of marriage. They too must be welcomed.Read more
Pope Francis’s new environmental encyclical cites the usual sources. In addition to Scripture, we find the documents of the Second Vatican Council, the encyclicals and addresses of his papal predecessors, the Catechism of the Catholic Church, his own Evangelii Gaudium, and others.
Most surprising, however, is Francis’s turn to the documents of national and regional bishops’ conferences. He cites one USCCB document (no. 52), one from the Canadians (no. 85), two from the Germans (nos. 48 and 69), and one from the Portuguese (no. 159). I counted twenty-one references to environmental documents from episcopal conferences. Only the five mentioned above represent North America and Europe. The remaining sixteen refer to documents from bishops’ conferences in Latin America, Africa, Asia, and Oceania. Twice he cites the Latin American Bishops’ 2007 Aparecida document, on which he worked (nos. 38 and 54).
These references are doubly striking. First, Pope Francis is the self-proclaimed “man from the end of the world,” who appoints new cardinals from places many Americans have never heard of. As the pope of the periphery, Francis does not treat such questions as the environment and the family exclusively, or even primarily, in terms of perspectives dominant in Washington, Bonn, London, or even Rome. He wants to hear the voices of the churches from the Global South. Americans are going to have to get used to the fact that they make up only about 4% of the world’s Catholics. As this encyclical makes clear, Pope Francis does not map easily on to the landscape of cultural and political strife in the United States. His upcoming visits to Washington and Philadelphia will, I suspect, make this even clearer.
Second, these twenty-one references to teaching documents of episcopal conferences signal Francis’s own vision that the church of which he is chief pastor and teacher is a collegial body.Read more
Understanding last night's massacre in Charleston, South Carolina, where a young white man entered one of the city's oldest historically black churches and shot to death nine people who were participating in a prayer meeting, requires understanding the intersection of race and religion in the American South, and that is no small matter.
I know this difficulty firsthand: about two years ago I moved with my family to Tallahassee, Florida, and in the past few months we stopped attending the large, predominantly white parish on the north side of town where we enrolled as parishioners when we first moved in, and are now going instead to a small parish on the city's south side where the congregation at the English-language Mass is so predominantly black that ours is often the only white family in attendance.Read more
Here’s a mid-day roundup of response to Laudato Si’ from around the web (if you've already made sure to read Anthony Annett, David Cloutier, Michael Peppard, and Massimo Faggioli on Commonweal). Start with E. J. Dionne Jr., who, in a column posted to our website, says anyone who claims Francis is inventing radical new doctrines
will have to reckon with the care he takes in paying homage to his predecessors, particularly Pope Benedict XVI and St. John Paul II. He cites them over and over on the limits of markets and the urgency of environmental stewardship. Laudato Si’ is thus thoroughly consistent with over a century of modern Catholic social teaching, and if it breaks new ground, it does so within the context of a long tradition -- going back to St. Francis himself.
Similarly, Emma Green in The Atlantic:
Historical references … are peppered throughout the document, and they serve as an important reminder to an often-giddy media that loves to write about today’s revolutionary pope: In the Church, precedent is everything. Francis’s argument is deeply grounded in Catholic teachings dating back to the late-19th-century writings of Pope Leo XIII (and before that, Jesus). … This is far from the Church’s first foray into environmentalism. “I always remind my environmental friends that St. Francis was ours before he was theirs,” said John Carr, a professor at Georgetown and former staffer at the United States Conference of Catholic Bishops. “This didn’t begin with Earth Day or Al Gore. It began with Genesis.”
R. R. Reno at First Things:
In this encyclical, Francis expresses strikingly anti-scientific, anti-technological, and anti-progressive sentiments. In fact, this is perhaps the most anti-modern encyclical since the Syllabus of Errors, Pius IX’s haughty 1864 dismissal of the conceits of the modern era. … Francis has penned a cri de coeur, a dark reflection on the systemic evils of modernity. Like the prophet Ezekiel, Pope Francis sees perversion and decadence in a global system dominated by those who consume and destroy. The only answer is repentance, “deep change,” and a “bold cultural revolution.” If Francis continues in this trajectory, Catholicism will circle back to its older, more adversarial relationship with modernity.
But Josiah Neely, also at First Things, calls Laudato Si' “a more measured affair” that deserves fuller reading: “[T]here seems to be a fairly large disconnect between the criticism of (much of it made prior to the release of the actual text) and the encyclical itself.”
Francis X. Rocca in the Wall St. Journal zeroes in on “passionate language likely to prove highly divisive” and characterizes Laudato Si’ as a “broad and uncompromising indictment of the global market economy.”
What, George Weigel asks, does Francis write in the encyclical?Read more
This morning Pope Francis's encyclical Laudato Si' was released and presented by Cardinal Peter Kodwo Appiah Turkson, president of the Pontifical Council “Justice and Peace.” Alongside Turkson were other presenters: Metropolitan John Zizioulas, representing the Ecumenical Patriarchate and the Orthodox Church; Professor John Schellnhuber, founder and director of the Institute for Climate Impact in Potsdam; Carolyn Woo, president of Catholic Relief Services and former dean of the Mendoza College of Business of the University of Notre Dame; and Valeria Martano, a teacher from Rome. The following is some selected Twitter coverage of the event as it happened.
I invite all to pause to think about the challenges we face regarding care for our common home. #LaudatoSi
— Pope Francis (@Pontifex) June 18, 2015
The conference begins:
— Carolyn Woo (@WooCRS) June 18, 2015
— Antonio Spadaro SJ (@antoniospadaro) June 18, 2015
Joseph A. Komonchak has received the John Courtney Murray Award from the Catholic Theological Society of America, the organization’s highest honor. Regular readers of Commonweal are no doubt familiar with Joe’s work: He is not only a longtime friend and contributor, but also (of course) a leading scholar on Vatican II, the editor of a five-volume history of the council, and the author of more than one hundred and fifty articles. The award was presented June 13 at the CTSA convention in Milwaukee. Please join us in congratulating Joe on winning such well-deserved recognition from his fellow theologians.
This morning, ten days after the Archdiocese of St. Paul and Minneapolis was criminally charged with child endangerment and five days after Pope Francis announced a new tribunal for bishops who mishandle cases of abusive priests, the Vatican announced the resignations of Archbishop John Nienstedt, along with one of his auxiliary bishops, Lee Piché. Prosecutors charged the archdiocese with failing to protect the victims of Curtis Wehmeyer, the now laicized priest who is serving a five-year sentence for molesting children and possessing child pornography. (The criminal complaint also named several other accused priests whose cases were mishandled by the archdiocese.) Nienstedt's replacement has not yet been named. In the meantime, Pope Francis has appointed Archbishop Bernard Hebda as apostolic administrator (not the Twin Cities' remaining auxiliary bishop, Andrew Cozzens)--an unusual move, given the fact that Hebda is already the coadjutor archbishop of Newark, where he lives.
Nienstedt has been buffeted by calls for his resignation ever since his former top canon lawyer, Jennifer Haselberger, provided Minnesota Public Radio with troubling information about the archdiocese's responses to cases of accused priests. As recently as last July, Nienstedt pledged not to resign. "The resignations were both prudent and necessary," Haselberger told me. "The Holy See has acted wisely by appointing an apostolic administrator."Read more
On Friday, a Minnesota county attorney filed criminal charges against the Archdiocese of St. Paul and Minneapolis, alleging that for years church leaders—including Archbishop John Nienstedt—failed to protect children from a priest who would eventually plead guilty to molesting children and possessing child pornography. Owing to its acts or omissions, according to prosecutors, the archdiocese endangered children by mishandling a series of warnings about Curtis Wehmeyer dating back to his seminary days. He applied to seminary in 1996 and was jailed in 2013. (Prosecutors also filed a civil petition alleging the same offenses.) “It is not only Curtis Wehmeyer who is criminally responsible for the harm caused [to his victims],” said Ramsey County Attorney John Choi during a press conference, “but it is the archdiocese as well.”
In a statement released late Friday, Auxiliary Bishop Andrew Cozzens apologized for the suffering of all victims of sexual abuse, and pledged to cooperate with civil authorities. Nienstedt did not make a public statement. But on Saturday, June 6, he sent a letter to Twin Cities priests commenting on the charges. “The events of the past twenty-four hours have been disturbing to me,” the archbishop wrote. While prosecutors “had not indicated their findings to us before noon this past Friday,” he continued, “my staff and I will continue to work with them closely and collaboratively to meet their concerns.” Nienstedt concluded: “As we celebrate the great feast of Corpus Christi, we acknowledge that the grace of the Holy Eucharist elevates us beyond our all too human nature so as to be united in the one Body of Christ.”
In late 2013, the archdiocese was plunged into scandal after Nienstedt’s former top canon lawyer went public with damning accounts of how the archdiocese had handled cases of accused priests—including Wehmeyer. In December of that year, Nienstedt himself was accused of groping an eighth-grader (he denies the allegation and has not been charged). Adding to the controversy, in July 2014 it came to light that Nienstedt was himself being investigated by an outside law firm—hired by the archdiocese—for multiple allegations of inappropriate sexual conduct with seminarians, priests, and other adult men. Nienstedt denies any wrongdoing. Following a series of sexual-abuse lawsuits, the archdiocese filed for bankruptcy in January. Amid calls for his resignation, Nienstedt has said that he will not step down.
The six gross misdemeanor charges—three for child endangerment and three for contributing to the delinquency of a minor (Wehmeyer gave his victims alcohol and marijuana)—were filed against the archdiocese as a corporation. A conviction would bring a small fine for the archdiocese, not jail time. At this time, there is not enough evidence to charge individual church officials, Ramsey County Attorney Choi said at Friday’s press conference. (Still, prosecutors name several diocesan leaders in the complaints, including Nienstedt, his predecessor Archbishop Harry Flynn [once seen as a leader on the issue of clerical abuse], his predecessor Archbishop John Roach; and several vicars general, including Auxiliary Bishop Lee Piché (currently responsible for overseeing the ongoing investigation of Nienstedt’s alleged sexual misconduct), Fr. Kevin McDonough, and Fr. Peter Laird.) Even though no one has been charged as an individual, Choi explained, that doesn’t mean the prosecutors’ work is done. The investigation is ongoing. “In fact,” he continued, “the investigation right now is very robust.”
The inquiry that led to Friday’s charges began twenty months ago. Investigators interviewed more than fifty witnesses—some more than once. They obtained more than one hundred seventy thousand pages of documents from “numerous sources,” Choi said. It is not clear whether the charges will hold up in court, and it seems doubtful that the archdiocese will even allow the case to go to trial. The criminal complaint has been called virtually unprecedented. Its closest analogues are the cases of Bishop Robert Finn, who was convicted of failing to report suspected abuse; and the archdiocese of Cincinnati, which was fined by a judge for failing to report abuse in the 1970s and ’80s. But even if Choi is unable to secure a conviction, he may get a settlement. The investigation has turned up a vast amount of evidence that calls into question past and current leaders of the Archdiocese of St. Paul and Minneapolis. “The facts that we have gathered cannot be ignored. They cannot be dismissed, and are frankly appalling,” Choi said Friday, “especially when viewed in their totality.”Read more
In writing on the presidential candidacy of Bernie Sanders, E.J. discusses "The Two Santa Claus Theory" put forth by supply-siders in the 1970s and says that Sanders may be tapping into something:
The senator from Vermont has little chance of defeating Hillary Clinton for the Democratic presidential nomination. But he is reminding his party of something it often forgets: Government was once popular because it provided tangible benefits to large numbers of Americans...
Read all of "The New St. Nick" here.
And, among the highlights from our new issue is Robert Gascoigne writing on the affinities between Christians and the "secularists" who "share with Christians many of the key ethical values that can motivate and energize democratic political life."
[The] significant commonality of ethical and political ideals between secular humanism and the contemporary Catholic Church has a complex and turbulent historical background. The litany of suffering of members of the church at the hands of revolutionary political movements is a long and terrible one. Yet the relationship between the Catholic Church and movements for democratic change and social justice has happily, and surprisingly to many, developed into a shared commitment to defending human rights.
Read all of "Shared Commitments" here.
And, Rand Richards Cooper pens a Last Word on the troubling ubiquity of smartphones and the baffling "universal desire to be connected everywhere and all the time":
[T]hat’s America these days: people everywhere with their heads bent, fingertips flicking at their screens. Couples in restaurants, silently flicking. A schoolbus full of teenagers, heads bent as if in prayer.... But what happens when what we’re farming out is consciousness itself—the ability to be ourselves, with ourselves, amid the glories of creation?
George Weigel seems quite immune to irony. In a recent column, be opines on what he sees as “The Catholic Church’s German Problem”. Yet in the run-up to the pope’s encyclical on the environment, perhaps a more appropriate headline would be “The Catholic Church’s North American Problem”. As we all know, the sound and fury surrounding a document that has not yet been published is simply unprecedented. And it is equally clear that this sound and fury is coming overwhelming from the United States—from its noisy cabal of libertarians, free market fundamentalists, oil and gas industry vested interests, and climate science denialists.
Full disclosure: I was involved in last month’s symposium at the Pontifical Academy of Sciences entitled “Protect the Earth, Dignify Humanity: The Moral Dimensions of Climate Change and Sustainable Development”. As I noted before, this symposium brought together some of the world’s top climate scientists, development practitioners, and religious leaders, and it was opened by Ban Ki-Moon. It also had the dubious distinction of being gate-crashed by the worst emblem of this “American problem”—the Heartland Institute, which uses quack science to mock the idea of climate change while upholding the virtues of the unlimited extraction of fossil fuels. More than one person noted in private that this is indeed an American issue, and it is being driven by American financial interests.
And who provides cheap intellectual cover for these radicals and dangerous extremists? None other than George Weigel. In the aftermath of our symposium, he noted that it “assiduously excluded those skeptical of the U.N.’s global-warming orthodoxies” – as if the subject of anthropogenic global warming was actually subject to debate outside the hermetically-sealed chamber occupied by this cabal.
Circling back to his attack on the German Church, the lesson Weigel draws is that of “a cautionary tale about the effects of surrendering to the spirit of the age.” Yet I would contend that few American Catholics in the modern era have surrendered more to the spirit of the age—the age of Reagan and the resurgence of free-market liberalism and aggressive militarism—than George Weigel.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.
Following up on Ireland’s referendum in favor of same-sex marriage, Frank Bruni’s column in today’s New York Times (May 27, 2015) provides some interesting information but stops short of the difficult question. Bruni points out that most of the countries around the world that have accommodated same-sex marriage or civil unions have large Catholic populations, and that American Catholics are the most “gay-friendly” of all Christian denominations, when it comes to questions about marriage or civil unions. But the real issue is why Catholics find themselves in this somewhat surprising position, surprising not least because church leaders, even those who ask “who am I to judge?” teach the opposite of what a significant majority of the Catholic people seem to believe. If we leave aside the tempting thought that Catholics say this because their bishops teach the opposite, what can they possibly be thinking?
One possible response to the U.S. context that would be high on the list of First Things would be to point out that the “Catholics” polled in the Pew research are always self-identified Catholics, that this includes many who are rarely if ever in church, and that the more often an individual goes to church, the more likely s/he is to be in the minority of the nay-sayers. It is also true that if you look at generational cohorts, it is in the youngest groups that the highest percentage of those favoring same-sex marriage can be found. And everyone knows, don’t they, that this is also the cohort least likely to be found in church on any given Sunday. The counter is pretty obvious: there is no litmus test for a Catholic (remember James Joyce’s “Here comes everybody!”), and perhaps the younger Catholics have experience that older Catholics don’t. In my long years as a teacher of mostly Catholic undergraduates I have found the growing support for gays and lesbians to have nothing much to do with moral relativism and everything to do with encountering and befriending gay and lesbian kids in high school.
So what other answers might there be to the question of why American Catholics are so supportive? I have three suggestions and I hope that readers will add more. First, perhaps the fact that Catholics have a celibate clergy that includes a large number of gay men means that the fear bred from ignorance is less likely to be operative than in other traditions. Second, could it be that a natural law approach to ethical questions, that is, that reason should guide our thinking and our conclusions, is bred into the Catholic bone? Third, might Catholics be so imbued with the sacramental principle that they recognize any expression of genuine love to be evidence of God’s presence in the world, and hence to be cherished rather than condemned? In Ireland or here or elsewhere, the actual principal difference between leaders and people, on same-sex issues or birth control or religious freedom or perhaps many other issues, is that the leadership thinks deductively while the rank and file think inductively. Experience trumps ideology, which—strangely enough—is Pope Francis’s consistent message!
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 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.
Now on the homepage we're featuring “Contraception & Honesty: A Proposal for the Next Synod,” by Peter Steinfels. In this video interview, Peter explains what prompted him to write “Contraception & Honesty” and talks more about the issues he raises in it. There was a “glaring gap” in the work of last year’s synod, Peter says: "[T]he lack of attention to the question of contraception. Why did the synod appear to treat so perfunctorily the issue that was, and is, the starting point for the unraveling of Catholic confidence in the church’s sexual ethics and even its credibility about marriage?" From his story:
A synod that grabs headlines about remarried or cohabiting or same-sex Catholic couples but says nothing fresh about the spectacularly obvious rift between official teaching and actual behavior in Catholic married life is an invitation to cynicism. It could prove to be a crucial test of Pope Francis’s papacy.
But even if the real issue is acknowledged, “what can the upcoming synod do about it? How can the synod fathers, in a two-week session, realistically address a problem that has been festering since 1968?” First, talk candidly about “the pain and division that have wracked the church for decades now over contraception.” Then, “urge a renewed study renewed study of church teaching on marriage and sexuality” with 2018 as a target date. That would be the fiftieth anniversary of Humanae vitae.
You can read all of “Contraception & Honesty” 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.
The percentage of Americans who call themselves Christian has dropped significantly since 2007, according to a new survey by the Pew Research Center. Mainline Protestants and Catholics have experienced the largest losses (-3.4 percent and -3.1 percent, respectively), Evangelicals the smallest (-.9 percent, just over the margin of error). While the dip in Christian affiliation has occurred across all age cohorts, the younger you are, the more likely you are not to identify with any religious tradition. While non-Christian faiths saw modest bumps in affiliation (+.5 percent for Muslims, +.3 for Hindus), no group grew more than the "nones," who make up nearly 23 percent of the population--a gain of 6.7 percent since 2007. There are now more nones than Catholics.
Mainline Protestants have suffered the largest losses in absolute numbers--there are 5 million fewer today than there were in 2007. Like the Mainlines, Catholics are decreasing as a percentage of the population and in terms of raw numbers. Pew Research notes that Catholic losses may total no more than 1 million, accounting for margins of error. A number of studies over the past twenty-five years have come up with differing estimates of the size of the U.S. Catholic population over time. Some have found steadier numbers than Pew Research (until about 2010-2012). But one of those surveys did not interview as many young people as Pew did, and interviewed more Hispanics. The losses found by this Pew Research study--based on a sample size of 35,000--track closesly with the organization's monthly polls.
The decline among Christians comes at a time when they are becoming more ethnically diverse. Since 2007, Catholics, Mainline Protestants, and Evangelicals all saw their ethnic and racial minority populations grow by about 5-6 percent. Today 41 percent of Catholic Americans are members of racial and ethnic minorities.Read more
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.
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