Last Tuesday Paul Baumann posted “An unbroken tradition?”—an analysis of an article by Ross Douthat in The Atlantic. Paul’s post drew almost a hundred comments. Some expressed indignation that anyone claiming intellectual credibility might say anything positive about Mr. Douthat. Others advanced to a lengthy and very substantial discussion of Catholic teaching on marriage. All too belatedly I reintroduced one of the main points of Paul’s original post. By that time, of course, virtually everyone had moved on. Allow me to try again:
Having admitted that Garry Wills is an “outlier” among progressive Catholics, Douthat nonetheless stated that what most progressives share with Wills is a belief “that Catholicism will always somehow remain Catholicism no matter how many once-essential-seeming things are altered or abandoned.”
Paul indicated that he shared some of Douthat’s worries “about how far the sort of church reform called for by some “progressive” Catholics can go before it damages something essential in Catholicism’s DNA."
“The problem,” he immediately added, “is determining what is essential and what isn’t.”
Now I, too, sometimes share these worries about the loss of essentials and the challenge of defining them. But by and large I find—and I'd guess Paul does as well—that Douthat’s generalization about progressive Catholics’ almost nonchalant readiness to alter or abandon “many once-essential-seeming things” hugely exaggerated.
Am I wrong? And if there is not solid evidence for such a generalization, where does it come from?
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.
The Charlie Hebdo cartoonist Luz said this week he will stop inking images of the prophet Muhammad, explaining that it no longer interests him: “I got tired of it, just like I got tired of drawing Sarkozy.” His announcement comes as France also follows the case of Sarah K., the fifteen-year-old student sent home for wearing a long skirt her principal deemed an “ostentatious sign” of the girl’s Muslim faith – an action the Collective Against Islamophobia in France called “really an excessive interpretation” of the 2004 law prohibiting students to wear visible signs of their religious affiliation to school.
Meanwhile, the public spat among authors continues ahead of next week’s PEN gala in New York, where Charlie Hebdo will receive the PEN/Toni and James C. Goodale Freedom of Expression Courage Award “for its dauntlessness in the face of one of the most noxious assaults on expression in recent memory.” Six writers scheduled as table hosts announced over the weekend they would not attend the event, including Francine Prose, a former president of PEN American Center. About two dozen more writers (including Joyce Carol Oates and Junot Diaz) have since added their names as signatories to a public letter of protest over the award: “PEN is not simply conveying support for freedom of expression,” reads the letter, “but also valorizing selectively offensive material: material that intensifies the anti-Islamic, anti-Maghreb, anti-Arab sentiments already prevalent in the western world.” Prose and the five others who first withdrew have come under fire from, among others, Salman Rushdie -- who has called them “fellow travelers” of “fanatical Islam, which is highly organized, well funded, and which seeks to terrify us all, Muslims as well as non-Muslims, into a cowed silence.” (He used some other choice words too.) To which Prose has responded:
Why is it so difficult for people to make fine distinctions? … [We] stand fully behind Charlie Hebdo’s right to publish whatever they want without being censored, and of course without the use of violence to enforce their silence. … But the giving of an award suggests that one admires and respects the value of the work being honored, responses quite difficult to summon for the work of Charlie Hebdo. Provocation is simply not the same as heroism.
There’s a more irenic exchange going on at John Carroll University, as can be heard in a segment from today’s NPR Morning Edition on retired archbishop Michael Fitzgerald, an expert on Islam currently teaching a class on the Quran.Read more
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.
Conservative New York Times columnist Ross Douthat is among the most intelligent and fair-minded commentators on Catholic issues writing today. I often disagree with him, but even when I do I tend to share his reservations about how far the sort of church reform called for by some “progressive” Catholics can go before it damages something essential in Catholicism’s DNA. The problem, of course, is determining what is essential and what isn’t. The history of Catholicism can be quite surprising in that regard, as Frank Oakley’s article in our ninetieth anniversary issue demonstrated (“Authoritative & Ignored”).
Less compelling is Douthat’s tendency to wave the bloody shirt of schism when struggling to come to grips with a pope who is clearly not as punctilious when it comes to doctrine and discipline as were his immediate predecessors. Douthat has a long article in The Atlantic, “Will Pope Francis Break the Church?” that rehearses many of the arguments he has made on his blog and occasionally in his columns about the dangers of “a kind of progressive ultramontanism.” Unfortunately, beyond a brief indictment of Garry Wills, when it comes to the errant views of Catholic progressives Douthat does not name names. Wills’s views are fairly unrepresentative, even idiosyncratic, as Douthat himself concedes. But what most progressives share with Wills, Douthat insists, is a belief “that Catholicism will always somehow remain Catholicism no matter how many once-essential-seeming things are altered or abandoned.” Worse, “progressives” think “a revolution from above can carry all before it.”
I have made the acquaintance of many so-called liberal Catholics, and a desire to strengthen Rome’s hand for any reason has never been high on their wish list. Indeed, for most liberal Catholics a revolution from above would not be a liberal solution at all. I have, however, heard many conservative Catholics say something about the need for “a revolution from above” when waxing on about how the steely witness of John Paul II and Benedict righted the church’s sinking ship. George Weigel, for one, won’t stop proclaiming the resounding success of that revolution.
Still, Douthat is right to ask hard questions about what in the church can change and what cannot.Read more
What can be done about polarization in the American Catholic Church? A conference next week at the University of Notre Dame aims to address the causes of polarization and advance ideas for healing some its wounds.
Monday night’s opening panel will be live-streamed here, with contributions from Most Rev. Daniel Flores (Bishop of Brownsville), Rev. John Jenkins, CSC (President, Notre Dame), Prof. Julie Hanlon Rubio (theology, St. Louis Univ.), Prof. Christian Smith (sociology, Notre Dame), and Michael Sean Winters (journalist for The Tablet and the National Catholic Reporter).
This will be followed by Tuesday sessions and working groups. I’ll be part of a group proposing constructive actions that can be taken to heal divisions in the church. In preparing for that, I’ve been working through some of the causes of political polarization in the United States, to see which of these might have explanatory power for polarization in the church.
Political scientists agree that the United States has become increasingly polarized over the past forty years. Analyzing the possible causes has become a hot topic for peer-reviewed scholarship, op-ed pages, and blogs. (Some recent round-ups of scholarship can be found here and here.) Was polarization catalyzed by Roe v. Wade? Or Bush v. Gore? Or the partisan onslaught of 24-hour cable news? In any case, it’s hard to remember the map before it showed red and blue states.Read more
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?
[This article is part of a reading list on Catholicism and the environment.]
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