Cardinal Francis George, who served as archbishop of Chicago for nearly two decades before retiring in November, died this morning after a years-long struggle with cancer. He was seventy-eight. Read the Chicago Tribune obituary here. The archdiocese's memorial page here. Live coverage here. Archbishop Blase Cupich delivered the following remarks this afternoon:
A man of peace, tenacity and courage has been called home to the Lord.
Our beloved Cardinal George passed away today at 10:45 a.m. at the
Cardinal George’s life’s journey began and ended in Chicago. He was
a man of great courage who overcame many obstacles to become a priest.
When he joined the priesthood he did not seek a comfortable position,
instead he joined a missionary order, the Oblates of Mary Immaculate,
and served the people of God in challenging circumstances – in Africa,
Asia and all around the world.
A proud Chicagoan, he became a leader of his order and again traveled
far from home, not letting his physical limitations moderate his zeal
for bringing the promise of Christ’s love where it was needed most.
When he was ordained a bishop, he served faithfully, first in Yakima,
where he learned Spanish to be closer to his people. He then served in
Portland, where he asked the people to continue to teach him how to be a
good bishop. In return, he promised to help them become good
Cardinal George was a respected leader among the bishops of the United
States. When, for example, the church struggled with the grave sin of
clerical sexual abuse, he stood strong among his fellow bishops and
insisted that zero tolerance was the only course consistent with our
He served the Church universal as a Cardinal and offered his counsel
and support to three Popes and their collaborators in the Roman
congregations. In this way, he contributed to the governance of the
Here in Chicago, the Cardinal visited every corner of the Archdiocese,
talking with the faithful and bringing kindness to every interaction. He
pursued an overfull schedule-- always choosing the church over his own
comfort and the people over his own needs. Most recently, we saw his
bravery first hand as he faced the increasing challenges brought about
Let us heed his example and be a little more brave, a little more
steadfast and a lot more loving. This is the surest way to honor his
life and celebrate his return to the presence of God.
As we celebrate in these Easter days our new life in the Risen Lord,
join me in offering comfort to Cardinal George’s family, especially
his sister, Margaret, by assuring them of our prayers, thanking God for
his life and years of dedication to the Archdiocese of Chicago. Let us
pray that God will bring this good and faithful servant into the
fullness of the kingdom.
May Cardinal George rest in peace.
I'll update this post throughout the afternoon.Read more
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
John Connelly, professor of history at the University of California, Berkeley, and a frequent Commonweal contributor, gave the annual Catholic-Jewish Engagement lecture at Fairfield University last week. Connelly is the author of From Enemy to Brother: the Revolution in Catholic Teaching on the Jews 1933-1965, and his lecture touched on many of the personalities and themes from his award-winning book. Commonweal subscribers might remember his 2012 article, “Nazi Racism & the Church,” adapted from that book. What Connelly’s extensive research uncovered was the little known but pivotal role played by Jewish and Protestant converts to Catholicism in the Second Vatican Council’s abandonment of the traditional Catholic teaching of contempt for Jews. It was John XXIII who insisted the council take up the question, and in the council document Nostra Aetate (“The Relation of the Church to Non-Christian Religions”) the bishops denounced anti-Semitism and proclaimed that “God holds the Jews most dear for the sake of their Fathers; He does not repent of the gifts He makes or of the calls He issues—such is the witness of the Apostle. In company with the Prophets and the same Apostle, the Church awaits that day, known to God alone, on which all peoples will address the Lord in a single voice and ‘serve him shoulder to shoulder.’”
Whether God’s faithfulness to his covenant with the Jewish people should also mean an end to the church’s missionary outreach to the Jews and a rejection of traditional supersessionist teaching is a notoriously thorny and complicated theological issue. That question has frequently been debated in our pages (see “What Christians Owe Jews,” February 9, 2015; “Getting Past Supersessionism," February 10, 2014). Doubtless the theological argument will go on. As a matter of history, however, the story Connelly tells is as fascinating as it is surprising. For the lecture, he focused on the life of Msgr. John M. Oesterreicher and the role he played in the drafting of Nostra Aetate.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.
Can the bedroom of an eleven-year-old girl be objectively a “mess”? To a pair of exhausted, exasperated working parents the answer is obvious. But when the girl in question notes that “mess” is a value claim and thus is not a matter of fact but an opinion, the point must be grudgingly conceded -- though allowance may still be withheld.
Pride in the growing ability of your child to articulate the difference between fact and opinion is tempered by the realization that it’s being turned against you, and that it will soon be deployed in disagreements inevitably more fraught than whether the dirty socks and Taylor Swift t-shirt need to be picked up right now. That my daughter has learned this skill in school on one level validates our decision to enroll her where we did, though on another it suggests continued vigilance is warranted: The Common Core curriculum, under fire from numerous quarters for a number of reasons, is now also getting the attention of moral philosophers who say it “embeds a misleading distinction between fact and opinion.” From Justin P. McBrayer at The Stone blog of The New York Times:
[O]ur public schools teach students that all claims are either facts or opinions and that all value and moral claims fall into the latter camp. The punchline: there are no moral facts. And if there are no moral facts, then there are no moral truths.
The inconsistency in this curriculum is obvious. For example, at the outset of the school year, my [second-grade] son brought home a list of student rights and responsibilities. Had he already read the lesson on fact vs. opinion, he might have noted that the supposed rights of other students were based on no more than opinions. According to the school’s curriculum, it certainly wasn’t true that his classmates deserved to be treated a particular way — that would make it a fact. Similarly, it wasn’t really true that he had any responsibilities — that would be to make a value claim a truth.
McBrayer says he’d realized many of his college students already don’t believe in moral facts, and that conversations with other philosophy professors suggest “the overwhelming majority of college freshmen … view moral claims as mere opinions that are not true or are true only relative to a culture.” The implications are obvious and relevant to the recent discussion here concerning curricula at Catholic universities. Concerns about moral relativism in academia are established, though, and it’s too soon to know how anything specifically inculcated by Common Core will have an effect. College students were cheating, for example, long before Common Core; so were corporate executives; so were spouses. But it bears watching, of course, given that millions of students in more than forty states are being educated according to the standards -- which themselves might have arisen out of the academic environment McBrayer describes.
Plus, given the pace of technological development, it might one day be not just human beings that need moral compassing.Read more
Fr. Theodore Hesburgh, CSC, president of the University of Notre Dame from from 1952 to 1987, giant of the Catholic Church in the United States, died late last night at the age of ninety-seven. Read the Notre Dame announcement here (don't miss the biography and photos), the New York Times obituary here, the Chicago Tribune's, the Washington Post's, and the Observer's.
Fr. Hesburgh wrote precious little for Commonweal over the decades (although he was very much written about). Both of his Commonweal articles appeared in 1961. The first was an excerpt from a talk he gave on American Catholic higher education in the twentieth century. The second was developed (it seems) from that address: "What are we doing to mediate, philosophically and theologically, as only the Catholic higher learning can," Hesburgh asked, "between these various extremes that make up the divided fabric of our society?" It's a queston worth pondering today.
In an interview with the campus paper, Heburgh spoke movingly about his vision for the university he loved:
“I think Notre Dame has to be a tremendous force for good, but it has to do it as an educational institution,” he said, his voice solemn. “We’re not a political party, we’re not a, you know, a bunch of gangsters with a lot of money trying to run things in a bad way. We’re trying our best to create a great country by putting into the mainstream of that country people who are not just knowledgeable, but they’re dedicated and they have high hopes for the future and they’re willing to work hard to be the best. To create the best country on earth.”
My friend Natalia Imperatori-Lee, who did her PhD at Notre Dame (and now teaches theology at Manhattan College) recalled her first enounter with Hesburgh, during her first year in South Bend. It was 2000:
Before I had any idea who he was, Fr. Hesburgh knocked on my carrel door and asked if I would help him say Mass in his office. I followed this old man back through the winding hallways of the library into his office, to a small room with an altar, where he had me do all the readings--including the gospel--and he recited the eucharistic prayers by heart. At the end, we hugged. He never mentioned his name.
Requiescat in pace.
In the new issue of the New York Review of Books, church historian and sometime Commonweal contributor Eamon Duffy has an excellent review-essay on three books about Pope Francis. I don’t think anything Duffy writes will come as news to most Commonweal readers, but he does cover a lot of territory with his usual nuanced approach to Catholic issues, in his customary elegant prose.
Duffy is perhaps best known for Saints and Sinners, a comprehensive but accessible history of the papacy. He made his academic reputation with The Stripping of the Altars, a study of pre-Reformation Catholicism in England, a book that changed our understanding of the often misunderstood upheavals of that period by documenting the popularity and vitality of traditional Catholic practice and belief. A favorite Duffy book of mine is Faith of Our Fathers: Reflections on Catholic Tradition, a collection of essays that strikes the right balance between the inevitability of change in the church and the even greater need to rely on the resources of the tradition to guide those developments. “Faithfulness to that tradition is not a matter of uncritical obedience to authority; it is a shared labor of learning, in which we work together to draw new and surprising growth from the old soil,” he wrote. Tradition is “the trace of a complex shared life, rather than a clear-cut compendium of answers.”
In his NYRB piece, Duffy emphasizes the fact that Francis is the first pope to have been ordained after the Second Vatican Council. He does not pine for some allegedly lost, golden age when the church claimed to be a perfect society. Francis’s “commitment to conciliar values is instinctive, strong, and different in kind from that of either of his immediate predecessors,” Duffy writes.
I think that gets at what is perhaps the most obvious nature of the change in tone and focus coming from the Vatican, and that instinctive commitment to the council goes hand in hand with Francis’s determination to encourage debate among the bishops and his sure-to-be-contested push to return real decision-making authority to the local church. Duffy also notes how different Francis’s idea of priesthood is from “the exalted doctrine of priesthood that has been in favor during the last two pontificates.” He cautions that, although those in the pews are cheering on these developments, many of those ordained during the past thirty-five years are likely to have a difficult time adjusting to Francis’s often blunt critique of clericalism. Divisions within the church are deep and not easily bridged.Read more
I wasn’t sure I wanted to post on Andrew Sullivan’s announced retirement from blogging until it became clear whether the Daily Dish would go on without him. Today the answer came: It won’t. Sullivan this morning announced that Friday will be the Dish’s last day.
There’s been a number of encomia to Sullivan and his blog written since last week. His announcement has also elicited critiques and rehashes of previous critiques on his writing career (going back decades) and his editorial decision-making. It’s ground worth covering but also well-covered and won’t get more coverage in this post – though there may be some who have a thing or two to say.
I came around to regular reading of Sullivan’s blog about the time he was rethinking his position on the war in Iraq. Hard to say exactly what it was that made his site the first one I checked every day, or the one I soon began to check most often. But I do recall finding his site much less shrill (believe it or not) and somewhat more reasoned than those then breaking through on the left-leaning side of the blogosphere. (I’d count Matthew Yglesias as another who at the time was reliably providing a safe place of sensible commentary.) I liked that he posted on a range of serious matters and a number of others that were less so. I liked how he said what he had to say on same-sex marriage, torture, Abu Ghraib, and Dick Cheney, Michael Moore, and the Clintons. I was willing to give him even more leeway on his obsession with the story of Trig Palin’s birth and the woman who could have been vice president. I thought he captured and in some ways reflected what at the time was being characterized as the Obama phenomenon. I was also interested in his public Catholicism, and in his public hashing out of where his pronouncements and positions might put him in opposition to its tenets or most vocal adherents, or in line with them.Read more
In the fall of 2013, the Catholic University of America announced a $1 million pledge from the Koch Foundation, one of the many not-for-profit outfits with strong ties to the billionaire libertarians David and Charles Koch. The money, according to the university, would go to the business school, allowing it to hire professors and offer a course on "principled entrepreneurship." You may remember the Kochs from their charitable efforts to undermine public-employee unions, to support a campaign against renewable-energy standards, to suppress the vote, or to discredit the minumum wage (which the U.S. bishops want to raise).
A group of about fifty Catholic theologians certainly remembered. They sent a disapproving letter to Catholic University, voicing their concern that by accepting the grant, the university was sending "a confusing message to Catholic students and other faithful Catholics that the Koch brothers’ anti-government, Tea Party ideology has the blessing of a university sanctioned by Catholic bishops." But university president John Garvey and business-school dean Andrew Abela remained unmoved. They replied by pointing out that several of the professors cash paychecks from universities that accept Koch money, and accused them of trying to "score political points."
If any of those theologians were clinging to the hope that, given enough time, Garvey and Abela might come around to the idea that there's something odd about a Catholic business school accepting money from people who are so deeply committed shrinking the social safety net, cutting taxes, weakening environental regulations, ending the minimum wage, and busting unions, they can let go now. Because Catholic University's business school recently accepted another $1.75 million pledge from the Charles Koch Foundation (in addittion to $1.25 million from other donors).Read more
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.
To mark Martin Luther King, Jr. Day, the Journal News of the Lower Hudson Valley (my local paper) has a front-page story about Maryknoll sister Madeline Dorsey, who was in Selma for the events that became known as "Bloody Sunday." There's a powerful photo of Dorsey and other marchers -- sisters, priests, and white and black demonstrators -- with some background on how she ended up at the front of that group:
When she got to the staging area on Friday, at a vast grassy space near a public housing site next to downtown, she said a Jesuit priest on the march planning committee approached her and two other nuns.
"He said, 'Come with me' and he put us on the front line," she said. "We had nothing to do with being on the front line, except we were placed there."
The imagery — three white nuns among the black marchers — sent a message: This is not a black march.
You can watch a video online of Sr. Dorsey, who is now 96 and living in Ossining, NY, being interviewed by journalist Peter Kramer. As it happens, her life of service has other resonances with today's headlines -- she was working in El Salvador when the American churchwomen were murdered, and the late Robert White was ambassador to that country (read Margaret O'Brien Steinfels's remembrance of White here).
Dorsey's final mission was in El Salvador during that country's bloody civil war and the reign of the death squads. When four church women were killed by Salvadoran troops in 1980, it fell to Dorsey and another nun to identify their bodies.
Another one of those sisters who were "not just nuns," but "political activists," as Jeanne Kirkpatrick famously put it. Thank God for them.
The announcement Friday that 2014 was Earth's warmest year on record prompted responses from some who accept the scientific evidence of climate change that this should finally convince those who don't. You'd think that with nine such records set and subsequently broken since 2000 alone, not much more convincing would be required, but there you have it. The complexity of climate science has become the fig leaf for those reluctant to acknowledge the role of greenhouse gases to hide behind, and thus to rationalize inaction and obstruction. So if the scientific case is too hard, then what about the moral case?
That's how Pope Francis's upcoming encyclical on climate change will couch it, perhaps in terms of the parable of the Good Samaritan. In New Scientist, Scripps Institution of Oceanography climatologist Veerabhadran Ramanathan says "science has taken this issue as far as it can" and now it's time for policy-makers to effect changes in behavior. The thinking is that the encyclical, which may be released as early as March, could with its call to moral action "shock" the nonbelievers into if not accepting the scientific facts, then at least supporting remedies for addressing the "global injustice" of subjecting many of the world's poorest population to disproportionate harm. These would include the 73 percent of white Evangelical Americans who doubt human-generated climate change. Or the 60 percent of white American Catholics who remain very or somewhat unconcerned about climate change. Such an appeal to conscience, the hopeful thinking also goes, might spur Catholic representatives, who account for thirty-three percent of Congress, to maybe, finally, take some meaningful, measurable steps as well.
With a pope who can candidly answer a question about climate change by saying, "It is man who continuously slaps down nature,” maybe the optimistic anticipation is understandable: This could finally do it, is the hope of backers on action on climate change. But can a moral case, as compelling as it is, be any more effective than what seems like incontrovertible scientific proof, and a growing body of economic evidence, about the harm of warming? Can it persuade those who seem more invested in not being persuaded?
Does anyone remember the phenomenon of “Our Lady of Bayside”? Beginning in 1975, there was a series of supposed apparitions of the Blessed Mother (deemed inauthentic by church authorities) in Bayside, Queens. The visionary there, a Queens housewife, claimed she received some 290 messages from Mary, and many other saints as well. The devotees of these apparitions gathered in the former (1964) World’s Fair grounds, at the site that once was the Vatican pavilion. The alleged messages from Mary were many. Many! And they just kept coming. They included tirades against removing altar rails and warnings against playing guitars in church, and numerous other things.
I’ll never forget the story of a theology professor who, when asked about the plausibility of these so-called revelations, dryly observed: “Our Lady seems a bit… talkative.”
Alas, being “a bit… talkative” is not limited to apparitions. Remember how Pope Benedict was going to be “hidden from the world” after his retirement? This fall the emeritus pope sent a talk to the Urbaniana (Oct 21), a message to Summorum Pontificum pilgrims (Oct 25), a message to the Anglican Ordinariate (Oct 30), and met with leaders of Caritas Veritate International (Nov 6), all of which were reported in the press. On Nov. 17 he again made headlines by changing his 1972 views on admitting the divorced and remarried to communion, with his new views now being published in his collected works. He then talked with Frankfurter Allgemeine Zeitung (Dec 7) saying it’s ridiculous to think he was trying to influence the Synod on the family. “I try to be as quiet as I can,” he said.
And then there’s his secretary and master of the papal household, Archbishop Georg Gänswein. When his picture appeared on the cover of the Italian edition of Vanity Fair, in January 2013, he was quoted virtuously suggesting that his role should be like glass: “the less you see of the glass, the better it is.” But that didn’t stop him from giving interviews. He was interviewed on Rome Reports, Reuters, Vatican Radio, the Washington Post, and Gloria.tv. Next thing you know, he gave an interview on German television in March 2014 saying Pope Francis is “not everyone’s darling,” and darkly predicting that his popularity won’t last.
But the all-time chatterbox award has to go to Cardinal Raymond Burke, now former head of the Apostolic Signatura.Read more
The funeral for Mario Cuomo was held today at New York’s Church of St. Ignatius Loyola. In addition to inspiring tributes and remembrances, his death has also prompted archive searches for items like this: A 1990 letter in which the governor took up Commonweal’s invitation to join in a reasoned debate on abortion. “Perhaps the best I can do right now,” Cuomo wrote to the editors, “is to reflect on some of Commonweal’s commentary of the past six or seven months,” which he proceeded to do, at length, using bullet points and providing detailed citations [.pdf].
Much of the recent commentary, at Commonweal and elsewhere, has focused on Cuomo’s position on abortion and whether he’d given “intellectual cover” to Catholic politicians personally opposed but not inclined to act politically against it (the editors write about this and other aspects of Cuomo’s legacy in “Mario Cuomo, Politician,” just posted on our homepage). Or, if not that, his keynote speech at the 1984 Democratic Convention, which to those then longing for someone to speak truth to the heartless power of Reagan and sense to his legions of heedless followers was (and remains) a galvanizing event.
I still have the copy of that speech that was handed to me some months later, on my first day at my first real job in New York City, as a college intern in the press office of Governor Mario Cuomo. Since I’m now also at the age where I can say things like, “this was before the internet, so getting a printed copy was a big deal,” I will: It was. Few of my friends or classmates seemed to care, most having happily—with their first-ever presidential ballot—participated in the landslide re-election of Reagan, while some of my family members liked to dismiss my new “boss” as “your friend Mario Cuomo,” when they weren’t calling him “the most dangerous man in America.”
I had exactly one personal encounter with Mario Cuomo, when during my internship I was told to write a public service announcement for him to record: Two hundred words or so on the importance of protecting Adirondack rivers and streams. “The waterways of the Adirondacks are among our state’s most precious resources,” it began. No pretentions about it rivaling a stump speech much less a keynote, but then, I had not yet heard it in Cuomo’s voice.Read more
Like most religions, it also requires a lifelong struggle to practice that faith day to day. The practice can be difficult. Today’s America is a consumer-driven society filled with endless distractions and temptations for people struggling to live by spiritual as well as material impulses. Catholics who also happen to hold political office in this pluralistic democracy-and therefore commit to serve Jews, Muslims, Buddhists, atheists, Protestants, as well as Catholics-undertake an additional responsibility. They must try to create conditions under which all citizens can live with a reasonable degree of freedom to practice their own competing religious beliefs, like the right to divorce, to use birth control, to choose abortion, to withdraw stem cells from embryos...or even to fight the belief in a God.
In his post about the traditions surrounding St. Joseph’s eve, Dominic Preziosi recounts his Italian in-laws’ encounters with their Irish neighbors in a long-ago Jersey City. His descriptions of the feuds and the ethnic resentments—and ultimately the friendships and even a marriage—between these first- and second-generation families, brought back memories of my own experience growing up straddling the Irish-Italian cultural divide in the 50s and 60s.
I am, you see, the product of a mixed marriage.
My father, James Thomas Hannan, Jr. a first-generation Irish-American Catholic, met Josephine Judith Vitagliano, a first-generation Italian-American Catholic, while he was recovering from an appendectomy at St. Joseph’s Hospital in Paterson, NJ. She was a nurse who cared for him and his roommate. Self-assured and outgoing, she made them an offer: the first one to leave the hospital could ask her on date. And if that weren’t cheeky enough, she gave them each a rose from a discarded vase in another room.
A week later, my father showed up at my grandparents’ house with a bouquet of 11 roses, a gesture at once so romantic and fraught (he had ventured into the “other” part of town), that I can’t imagine how the man I came to know had conceived of, let alone carried out, such a stunt. Yet, there he was with his brown wavy hair and light skin standing among his future in-laws curiously eyeing this Amerigan.
However awkward that initial encounter may have been for my father, I’m sure that my mother’s introduction to my Irish grandparents was just as uncomfortable—for my grandparents.Read more
When we talk about the American "Catholic Imagination" in literature and the arts, the work of Flannery O'Connor is a sine qua non. Teaching on this subject, I often surprise people by juxtaposing her fiction writing not with Graham Greene or another great Catholic novelist, but rather with the songwriting of Bruce Springsteen.
Considering The Boss's oeuvre in this light is neither flight of fancy nor mere excuse to play music in class. The topic has been covered in the pages of Commonweal, the man effusively praised on the blog, and his stature confirmed back in 1998 by none less than Andrew Greeley, the scholar perhaps most associated with the analysis of the Catholic imagination.
Now it's true that Springsteen has cited Flannery O'Connor before, but I have not seen a quote as exquisite and evocative as this, from an interview in this weekend's New York Times. The reporter asks:
If you had to name one book that made you who you are today, what would it be?
And then Springsteen, who had earlier in the interview already cited O'Connor as the first author to influence his career as a songwriter, offers this assessment of his top literary influence:
One would be difficult, but the short stories of Flannery O’Connor landed hard on me. You could feel within them the unknowability of God, the intangible mysteries of life that confounded her characters, and which I find by my side every day. They contained the dark Gothicness of my childhood and yet made me feel fortunate to sit at the center of this swirling black puzzle, stars reeling overhead, the earth barely beneath us.
Perhaps he has the final scenes of the short story "Revelation" in mind, but really the quote encapsulates so much of what haunts O'Connor's world -- and thereby the American Catholic imagination writ large.
It is the mystery that does not confuse but halts through wonder; the experience of all life as both suffering and glory; the stubborn refusal to separate nature and grace.
There are so many obvious errors and wild generalizations in Charlotte Allen’s comment on Luke Johnson’s piece in our anniversary issue ("The Commonweal Catholic") that I confess to the sneaking suspicion that she may not have read Commonweal as closely over the past eight years as her critique of the magazine pretends. In fact, I’m not sure she’s ever read the magazine carefully (perhaps she only reads the table of contents). She pines for the pre-Vatican II Commonweal of her youth, lamenting the disappearance of its “spritely” graphics in today’s allegedly duller, more secular pages. Now Charlotte, Commonweal has never had spritely graphics! That is one tradition we cannot be accused of abandoning. And what might Allen, who longs for the days when Commonweal didn’t recycle “whatever the [liberal] secular media try to push,” have made of the magazine’s endorsement of Adlai Stevenson, or of John Cogley’s and James O’Gara’s praise for John F. Kennedy’s Catholicism? And when it came to church reform, the magazine was keenly interested in the Nouvelle Theologie and the Liturgical Movement. A less tendentious examination of the magazine’s history will reveal that the Commonweal editors of yore had a few dangerously liberal proclivities of their own.
Allen begins her comment by announcing that she is hated by everyone at Commonweal. I don’t know what led her to this belief, but I can assure her that no one here has any reason to hate Charlotte Allen (one of our editors even worked for her once, and remembers her with some affection). But I admit that her scattershot and inexact criticism of Commonweal can be exasperating. Neither do we, as Allen claims, “detest” First Things or think of that journal as our “arch-rival or ideological bugaboo.” In fact, I just appeared on a panel with First Things editor R.R. Reno, and as best I can tell neither of us evinced any animus toward the other. It was all very distressingly kumbaya.Read more
Over the past few election cycles, Colorado has become an important "battleground state" and a bellwether for larger electoral trends. Featuring contested races for both a Senate seat and the Governor's mansion, it is arguably the most important site of the upcoming midterm elections. The gubernatorial contest has Bob Beauprez, an established figure in the Colorado Republican party, attempting to unseat (the previously very popular) Gov. Hickenlooper.
Social issues have entered the two campaigns in some expected ways -- abortion, health care coverage, gun safety laws, and marijuana legalization. But during these gubernatorial debates, the issue of the death penalty has also briefly held the spotlight.
Back in May, Beauprez made a campaign promise that surprised many, since he presents himself as a faithful Roman Catholic. "When I'm governor," he said during a GOP debate, "Nathan Dunlap will be executed." Or, in a headline offered by Mother Jones, "Elect Me, and I'll Kill that Guy."Read more
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