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
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
Whether the moment was merely fortuitous or more shrewdly considered, the New Yorker is featuring a short story this week that makes for timely reading during the current synod. It’s called “Ordinary Sins,” and it’s by the young writer Kirstin Valdez Quade, whose story “The Five Wounds” appeared in the magazine in 2009 and whose debut collection is due early next year.
The title “Ordinary Sins” presumes the presence of ordinary sinners, and though such characters could be said to inhabit any piece of fiction, they are rather more clearly etched as such here, beginning with the third-person narrator/protagonist Crystal, a teenager seven months pregnant with twins and working as a parish assistant. There is also Father Paul, pastor of Our Lady of Seven Sorrows, “benign and solicitous and eager for approval”; Father Leon, newly arrived from Nigeria and “traditional” (in the hesitant assessment of Father Paul), who to Crystal’s dismay preaches not of “love and brotherhood and the primacy of conscience” but against homosexuality and the tolerance of sin; and Collette, the parish secretary whose bad temper is “democratic in its reach” but also at times “very entertaining.”
Crystal and Paul comprise the key thematic pairing in a piece that features several (the unborn twins; Leon and Collette; a young, soon-to-wed couple waiting in the parish office for a “premarital-counselling appointment” with Paul; and, offstage and unseen, the vanished father of Crystal’s children and the bishop whom Paul believes to have delivered a threatening signal with the assignment of Leon). The story unfolds over the course of one Monday-morning hour, with some small and seamless expository flashbacks, but plot is secondary to the ordinary interactions among characters: the petty slights and venial offenses, the well-intentioned if misguided gestures, the willful misunderstandings and hurtful words, the impulse—often reluctant—toward trust, compassion, and forgiveness. Crystal’s pregnancy, obviously, and Paul’s gradually revealed failings provide the backdrop against which this is all depicted. When Paul’s kindness—“unconditional, holy, and inhuman,” so reliable she can afford to disdain it—is suddenly pulled away, Crystal to her astonished relief learns she “could be the kind of person who might meet another person’s need.”
Such reversals are nothing new in fiction, and a casual reading might leave the mistaken impression that “Ordinary Sins” is an ordinary story, with its plain language and seemingly too accessible emotional landscape. But there’s more at work here, like how ordinary people engage with and are engaged by the church on an everyday level, and how that might affect commitment and belief. Quade speaks to this in a brief interview accompanying the story (read it afterward), noting Crystal’s coming to grips with the church as a “human edifice” and the conflicts that this might yet create for her.
But what’s also worth noting here, I think, is that such a story would be featured in a publication like the New Yorker at this moment. Though it was probably conceived prior to last year’s conclave and obviously completed before the synod, could its subject and timing be indicative of “the Francis effect” at work in contemporary fiction?
"Vatican Says Bishop's Dismissal Not the Result of Sexual Abuse," read a Catholic News Service headline published Saturday. The story, written by Francis X. Rocca, tut-tuts those who interpreted the firing of Bishop Livieres of Ciudad del Este, Paraguay, as a sign of a Vatican crackdown on sexual abuse. The diocese was investigated by the Vatican in July after local Catholics, including the archbishop of Asuncion, Paraguay, Pastor Cuquejo--the metropolitan bishop--reportedly complained to Rome about several aspects of Livieres's leadership. Among his concerns was Livieres's decision to accept and promote a priest, Fr. Carlos Urrutigoity, who had been accused of sexual misconduct by several people dating back to the late 1980s. Rocca's story suggests that Urrutigoity had little to do with Pope Francis's decision to replace Livieres.
Coming two days after the Vatican's arrest of former Archbishop Jozef Wesolowski, pending a criminal trial on charges of paying for sex with boys during his time as nuncio to the Dominican Republic, the dismissal of Bishop Livieres appeared to be the latest step in a Vatican crackdown on sex abuse. But the Vatican says sex abuse was not a significant factor in Bishop Livieres's dismissal.
Here's what Vatican spokesman Federico Lombardi, SJ, told Rocca: "Let's not confuse Wesolowski and Livieres; one is a case of pedophilia, the other is not." Lombardi continued: "Livieres was not removed for reasons of pedophilia. That was not the principal problem." What was? "There were serious problems with his management of the diocese, the education of clergy, and relations with other bishops," Lombardi said."
That sounds a bit like what Lombardi said to the New York Times last week: “The important problem was the relations within the episcopacy and in the local church, which were very difficult.” He explained that the accusations against Urrutigoity were “not central, albeit have been debated.”
For his part, Livieres, a member of Opus Dei, maintains that he was the victim of a smear campaign orchestrated by nefarious practitioners of liberation theology, presumably not those who were recently invited to the Congregation for the Doctrine of the Faith--or were they? Considering this explanation comes from a man who on more than one occasion publicly called his metropolitan gay, it may not be totally reliable.
But is Lombardi's?Read more
The appointment of a successor for Chicago's Cardinal Francis George had been anticipated as Francis's first big chance to make a major impact on the U.S. church. When his selection of Blase Cupich was announced, the religion journalist Amy Sullivan tweeted, "Since March 2013, we've all been saying, Wait until he fills the Chicago seat--that'll tell us whether he's for real. @Pontifex is for real." The choice, many observers agreed, was proof that Francis really does want to develop a different kind of leadership, not just in Rome but in America too.
I noted in a post last week that Francis had surprised me by doing what I most hoped he would do -- articulating a vision of episcopal leadership that deemphasized culture-war posturing and called for bishops to be "dedicated to repairing divisions, not deepening them." News accounts of the "Francis effect" tend to refer to his noteworthy personal choices since he became pope -- things like living in a small set of rooms instead of the papal apartments, eschewing some of the more regal vestments of the office, and saying friendly, almost offhand things like "Who am I to judge?" when speaking to reporters about controversial issues. Certainly the pope is setting an example when he does these things. But he has also spelled out the changes he wants to bring about in explicit terms, and anyone who wants to know what a bishop in the era of Francis ought to be like need only read what Francis has said on the subject.
Francis's apostolic exhortation Evangelii Gaudium is specifically addressed to the church's mission of evangelization, but for Francis that subject provides an opportunity to spell out in detail the ways in which the church itself needs to undergo "conversion" to communicate the Gospel more faithfully and effectively. This paragraph, in which he lays out a set of goals and desired traits for bishops, ought to be tacked above the desk of every ordinary in the U.S. If Francis really was intimately involved in the selection of Bishop Cupich for Chicago -- which I have no reason to doubt -- it's safe to conclude that he found in Cupich a candidate likely to fulfill this vision:
31. The bishop must always foster this missionary communion in his diocesan Church, following the ideal of the first Christian communities, in which the believers were of one heart and one soul (cf. Acts 4:32). To do so, he will sometimes go before his people, pointing the way and keeping their hope vibrant. At other times, he will simply be in their midst with his unassuming and merciful presence. At yet other times, he will have to walk after them, helping those who lag behind and – above all – allowing the flock to strike out on new paths. In his mission of fostering a dynamic, open and missionary communion, he will have to encourage and develop the means of participation proposed in the Code of Canon Law, and other forms of pastoral dialogue, out of a desire to listen to everyone and not simply to those who would tell him what he would like to hear. Yet the principal aim of these participatory processes should not be ecclesiastical organization but rather the missionary aspiration of reaching everyone.
More than what they wear or where they live or what kind of car they travel in, if you want to know whether a bishop is living up to the expectations of Pope Francis, you can look to this striking vision of pastoral leadership. It's not vague or empty of substance. It's quite specific, and demanding. (There's even a footnote in the original indicating which specific canons he refers to.) Is your bishop an "unassuming and merciful presence" in your midst? Is he doing everything he can to "reach everyone"? Is he the kind of shepherd who "above all" is concerned with "allowing the flock to strike out on new paths," as he walks behind giving merciful assistance to stragglers? That's what Francis thinks the church needs. That's a Francis bishop.
UPDATE: You can hear more from me about Francis and his plans for the church by attending the Feast of St. Francis Lecture at King's College in Wilkes-Barre, Pennsylvania, on October 2. Details here.
Atlanta -- Bishop Blase Cupich of Spokane, Washington, will succeed Cardinal Francis George as archbishop of Chicago. His installation Mass will be held on November 18. The Associated Press broke the story Friday night, and was quickly followed by other outlets. Vatican Radio confirmed the appointment early Saturday morning. On Friday evening, the Archdiocese of Chicago announced it would hold a press conference on Saturday at 9:30 a.m. Central.
The appointment of George's successor was widely considered to be Pope Francis’s most significant decision for the church in the United States. The decision to tap Cupich to lead Chicago--the third largest U.S. diocese--signals a major change for the American church.
In 1997, Pope John Paul II selected George to be the eighth archbishop of Chicago. He was the first Windy City native to serve as archbishop, and he followed Cardinal Joseph Bernardin, a leading liberal churchman beloved of his people. Before long, Chicago Catholics would learn just how different George was from his predecessor. Highly regarded for his intellect, George never shied away from taking sides in the culture wars, most recently as a vocal opponent of the Affordable Care Act over its abortion-funding mechanism and the contraception mandate.
By contrast, Cupich is widely considered a moderate who has not always been in step with his more conservative colleagues in the U.S. Conference of Catholic Bishops. For example, he has expressed skepticism about the U.S. Conference of Catholic Bishops strategy of opposing Obamacare. And when the bishops were considering a draft of a statement on the economy, Cupich criticized it with vigor: "I don't see that I would share this with anybody, or that it would make any difference." He has expressed great enthusiasm for Pope Francis, praising the pontiff's preferred style of episcopal governance. He wrote:
Rather than limiting our consultation to those with financial and legal abilities, we also need to listen to those who work side by side with the poor each day, and who are on the frontlines in health care, education and other fields of ministry. We diminish our effectiveness when we do not call on these brothers and sisters to gain insight before making decisions in these areas. But, even more importantly, we pass up the chance to see how God is working through them and to more fully know God’s will.
Benedict XVI named Cupich bishop of Spokane in 2010. The Omaha native was ordained in 1975, and holds a B.A. in philosophy from the University of St. Thomas in St. Paul, Minnesota, as well as several degrees in theology. He's served in parishes and taught high school. He's worked in priestly formation programs, and served as president of the Josephinum in Columbus, Ohio. And he worked in the U.S. nunciature. Pope John Paul II made him bishop of Rapid City, South Dakota, in 1998. Soon after, he led the diocese through a synod process. He has served on USCCB committees related to the protection of young people, liturgy, education, and communications.
In an August 2013 column, Cupich argued that Pope Francis "has totally changed the story about the Catholic Church in the media." Rather than talk about church scandal and corruption, "people are talking about a church unafraid to go out into the world and make a difference." In short, Cupich wrote, "Pope Francis is a game changer."
Chicago is about to receive a game-changer of its own.
I Storified my tweets on the press conference here:Read more
In marking one hundred years of publication, the New Republic is featuring a number of its most memorable articles and this week has uncovered what it calls one of “the wackiest things” in its archives: A 1952 open letter from Graham Greene to Charlie Chaplin, penned three weeks after Chaplin’s return to England amid allegations by Senator Joseph McCarthy and the FBI of communism and the revocation of his visa by the attorney general. Greene expressed hope that at least one group in the U.S., and perhaps a certain publication now celebrating its ninetieth anniversary, might publicly stand with Chaplin:
Remembering the days of Titus Oates and the terror in England, I would like to think that the Catholics of the United States, a powerful body, would give you their sympathy and support. Certainly one Catholic weekly in America is unlikely to be silent—I mean the Commonweal. But Cardinal Spellman? And the Hierarchy? I cannot help remembering an American flag that leant against a pulpit in an American Catholic Church not far from your home, and I remember too that McCarthy is a Catholic. Have Catholics in the United States not yet suffered enough to stand firmly against this campaign of uncharity?
(The) Commonweal seems not to have come through with quite the vocal backing Greene might have anticipated, though some years later it did comment on Chaplin’s plight. This from the editors in 1958, in a piece on the Soviet “campaign of vilification” against Boris Pasternak after the publication of Dr. Zhivago:
There are some observers of the American scene… who are as dismayed and disapproving as anyone else over this latest example of Communist brutality but who seize upon it to remind Americans of their own failings in the area of tolerance for unpopular views. It has been suggested that America's treatment of Charlie Chaplin or, even more, of artists and writers who suffered from professional "blacklisting," is much like the Soviet treatment of dissenter Boris Pasternak….
The case of Charlie Chaplin seems … inapplicable. Most of the criticism of Mr. Chaplin is wholly unofficial; and, if his critics have sometimes taken the tone or the assumptions of the critics of Pasternak, they are in the minority. (It might also be noted that Mr. Chaplin's strictures on conditions in America lack the reasonableness and the weight of evidence that Boris Pasternak brings forth.) And if Mr. Chaplin has suffered economically for his unpopular views, it is because he has flouted public opinion--a freedom which must always be paid for--not because of any campaign to seek vengeance.
Which isn’t to say that the magazine was not critical of McCarthy, or that the Catholics of the United States in whom Greene placed his faith were as a whole particularly supportive of the senator—a fact noted in 1953 by the same New Republic, which after conducting a poll “estimated that McCarthyism was not representative of Catholic thought,” according to Rodger Van Allen in The Commonweal and American Catholicism. And though a January 1954 Gallup Poll “showed 58 percent of American Catholics favorable to the senator,” that number dropped to 46 percent by April, during the Army-McCarthy hearings. As for the hierarchy, and Cardinal Spellman specifically, Greene was probably right to be pessimistic about their support.Read more
Well, someone already is, and he’ll probably keep his job. But if Andrew Cuomo (class of ’79) manages to lose, New York’s Jesuit university will still be represented. His Democratic primary opponent Zephyr Teachout is on the faculty of Fordham’s law school, while Republican challenger Rob Astorino is a 1989 graduate.
Fordham has noted the connection (“We’re pleased, if not surprised that our alumni are represented in the governor’s race,” says Fordham spokesman Robert Howe), and a group of students had already tried to raise support for a debate among the candidates on campus. Unsuccessfully, as it turned out—though even the candidates are learning, firsthand, how aloof, to put it politely, Cuomo can be: just watch the brush-off Teachout gets from the governor at the weekend’s Labor Day parade in the video below. Not very collegial!
Ducking debates isn’t all that uncommon a maneuver for incumbents, though Cuomo’s defense—that they’re “a disservice to democracy”—is new. One could reasonably counter that the governor’s unilateral, premature dissolution of a commission he formed to investigate political corruption performs a similar disservice, whether or not that investigation might have led in the direction of the governor (which it did, and now there is a federal investigation into possible obstruction of justice). It was a move that cost Cuomo the presumptive endorsement of the New York Times and helped win Teachout the outright backing of, among others, the state chapters of the National Organization for Women and the Sierra Club, the Public Employees Federation, and The Nation—which compares her progressivism favorably to Massachusetts Senator Elizabeth Warren’s. Even if, as likely, Cuomo wins Tuesday’s primary, that progressivism could still find representation in Albany via Teachout’s running mate Tim Wu (McGill ‘95, alas): the lieutenant governor is elected separately in New York, and Cuomo’s choice, former congresswoman Kathy Hochul, is not quite the lock that he is. Regardless of what happens, writes John Cassidy, Cuomo will emerge “a diminished figure." Even a respectable finish for Teachout, The Nation says, “could illustrate the strength of the progressive base and keep the proposals that Teachout and Wu have been fighting for alive.”
Oh yes – Astorino. He won elective office even before graduating Fordham, taking a board of education seat in suburban Mount Pleasant, New York, and he’s held a number of other offices since, including, currently, Westchester County Executive. But did you know he was the first program director at the Catholic Channel on Sirius-XM Satellite Radio, where he also hosted a weekly radio show from St. Patrick’s Cathedral with Cardinal Edward Egan and, later, Timothy Dolan? "I think it's a great opportunity not just for the archdiocese but for the Catholic Church as a whole to reach out to people across the country with a message, and have a two-way conversation," Astorino said in a 2006 interview about the Catholic Channel. If (let’s say when) Cuomo and Astorino meet in the general, perhaps the governor will by then have reconsidered what constitutes a disservice to democracy and agree to have a two-way conversation in the form of a debate, if not several. It’s the least he could do for a fellow alum, not to mention fellow New Yorkers.
John Allen's new project for the Boston Globe, Crux, launched with a lengthy interview with New York's Cardinal Timothy Dolan. The first section, published yesterday, focused on Dolan's impressions of Francis, and (as ever) the Cardinal strikes a very cheerful note. "Look, as a local bishop, I’m pretty pragmatic," Dolan said. "My question remains, is the pope helping me or hurting me? This pope is helping me immensely. At this stage, it’s not about specific programs, but it’s a matter of persona, of tone, of personality."
But there is one area, he admitted, where the transition has been a challenge:
I will tell you that there are some aspects [of the Vatican under Francis] that are frustrating. For instance, as a bishop, one of the things you want to do is to get people access to the pope. In the old days, when I had an influential person I wanted to get into the line at the audience to shake the pope’s hand, or into his morning Mass, that used to be easy because you knew who to go to. Now, you don’t. I can write, and they seem very attentive, but it doesn’t seem as predictable as it used to be.
For instance, I’ve got the coach of the New York Giants, an influential Catholic who takes his faith seriously, who says to me, ‘Cardinal Dolan, I’m going to Rome. Would it be possible to get into the pope’s morning Mass?’ I have to say, ‘Coach Coughlin, I hope you can. Something tells me that if the pope knew you were coming, he’d sure like you there. I don’t quite know how to do it now, but I’ll try my best.’ There’s an area where some of the wondering, and the benevolent confusion, might be a little frustrating.
What the Cardinal is describing is influence peddling, however benevolent, and while it would be naive to be shocked by its existence, it is surprising to me to hear him describe it so candidly as part of his job as a bishop ("These are just housekeeping details," he goes on to say). That fundraising for major projects, like the ongoing renovation of St. Patrick's Cathedral, requires massaging the egos of our nation's very sensitive super-rich is not news; recall the sound of the world's tiniest violin playing for Ken Langone, who took his hurt feelings over Francis's critiques of exploitative capitalism to CNBC.
Still, if church leaders have to act like politicians, they might at least be a little embarrassed about it. I don't begrudge any particular person, influential or otherwise, his chance to shake the pope's hand, but it seems like an impertinence to expect the pope to make room at his morning Mass for, say, an American football coach on vacation. So, although Dolan may not see it this way, to me his newfound troubles granting privileged access to the pope reflect well on Francis. Evidently his talk about wanting "a church that is poor, and for the poor" is not just talk, or an act for special occasions. In his Vatican, making it easy for the well-connected to get close to the pope is not a priority. Considering what can happen when the very wealthy and well-connected enjoy privileged access to the pope, this change in policy is potentially a bulwark against corruption.
After his release from his first captivity in Libya James Foley wrote this letter to his alma mater, Marquette University. He said:
Myself and two colleagues had been captured and were being held in a military detention center in Tripoli. Each day brought increasing worry that our moms would begin to panic. My colleague, Clare, was supposed to call her mom on her birthday, which was the day after we were captured. I had still not fully admitted to myself that my mom knew what had happened. But I kept telling Clare my mom had a strong faith.
I prayed she’d know I was OK. I prayed I could communicate through some cosmic reach of the universe to her.
I began to pray the rosary. It was what my mother and grandmother would have prayed.
I said 10 Hail Marys between each Our Father. It took a long time, almost an hour to count 100 Hail Marys off on my knuckles. And it helped to keep my mind focused.
Clare and I prayed together out loud. It felt energizing to speak our weaknesses and hopes together, as if in a conversation with God, rather than silently and alone.
You may recall, from Grant's coverage on this blog or from the column I wrote in May, that Cardinal Gerhard Müller, the head of the Congregation for the Doctrine of the Faith, dressed down the Leadership Conference of Women Religious for its decision to present Elizabeth Johnson, CSJ, with an award at this year's assembly. The award, Müller said, was an “open provocation against the Holy See,” because Johnson had been criticized by the U.S. bishops for alleged doctrinal errors in her book Quest for the Living God.
As I wrote at the time, Müller's presumption of bad faith on the part of the nuns -- and of correct judgment on the part of the bishops -- did not seem to leave much of an opening for a mutually respectful and collaborative process of reform. After all, as Müller might have known if he'd looked into it, the USCCB's doctrinal committee's indictment of Quest was a pretty shoddy piece of work, one that even contradicted its own claims in its rush to condemn Johnson for "undermin[ing] the Gospel."
Johnson accepted that award on Friday, at the end of the LCWR's annual assembly. For the most part, according to reporters who covered the event, the conflict with the CDF was absent from the group's public talks and deliberations. But in her acceptance speech, Johnson addressed it directly -- deciding, I gather, that since the honor had already been labeled a "provocation," she might as well say what she thought. And did she ever. David Gibson has the full transcript at RNS, and it's excellent: a forthright, clear-eyed, and (in my opinion) very astute analysis of what motivates the hierarchy's suspicion of American sisters and what would be necessary to overcome that tension.Read more