As I continue praying “Advent With Oscar Romero,” I find that so much of what he says resonates. In recent months, I’ve encountered a perspective that baffles me–one that argues we shouldn’t work for justice in the here and now, because the only thing that matters is Heaven. St. Oscar Romero’s words speak to this beautifully. He says, “In preaching the gospel I do not speak about a non-incarnated gospel, but one that is incarnated and that enlightens the realities of our time.”
And then, farther down, he summarizes the “virtues that the Word of God highlights: first, poverty and hunger for God; second, vigilance and faith; third, Christian presence and action in the world.”
What I read in this is a reminder that God came among us in bodily form for a reason–to demonstrate that what happens in the physical world matters to God. (Poverty, racism, injustices of all kinds.) And therefore, it should matter to us, too.
Returning to Fratelli Tutti today. This comes from a section subtitled “An Absence of Human Dignity on the Borders,” calls out conflicts around immigration as a violation of Christian brotherhood. “They,” in this case, refers to migrants.
This quote struck me with particular force because it encapsulates what I’ve been struggling with in arguments over race and immigration. In the abstract, we all agree that racism is bad and immigrants have human dignity, but whenever discussions of particulars arise, an almighty outcry rises in protest, saying such and such a thing is not racist, that of course they have human dignity BUT (fill in the blank). Here, Pope Francis calls that out.
One thing I found particularly interesting: the assertion that communities whose people flee are losing “their most vigorous and enterprising elements” (#38). I’d never thought about that. His point is that in addition to the right to immigrate, there’s also the right to be able to stay where you are. People flee when that right is violated. So in addition to justice for immigrants seeking new homes, responsibility also rests on those who create the dire situations that force people to flee.
As tempting as it is to read this section in light of U.S. immigration battles, we have to remember we aren’t the only ones dealing with conflicts over migration. #40 actually names Europe as particularly at risk of prioritizing its own citizens so high, it sets aside the rights of migrants.
This section ends with a heartfelt acknowledgment of the fears that cause people’s reaction to immigration, and begs us to face those fears and move beyond them, because they cause us to act in ways that are “intolerant, closed and perhaps even–without realizing it–racist.” The closing statement is just beautiful: “Fear deprives us of the desire and the ability to encounter the other.”
This week, a group one of my kids is involved in pretty much gave up on pandemic-mitigating strategies. Because now the weather is cold and it’s, y’know, hard, because you can’t be outside anymore.
And for this reason, we’re going to have to say no to at least one major event this child really wanted to attend.
I had a conversation with the leadership, asking if the group would consider voluntarily taking on masking. I explained the medical history that makes our caution necessary: a child with naturally floppy airways who nearly died of RSV as a newborn, had open heart surgery at 7 months, and was intubated again at age 2 for pneumonia.
I got about the response I expected. The burden is on us to just abstain.
I expected it, but it made me angry. In fact, my reaction bordered on rage.
I totally get being tired of COVID limits. Me too, people. Me too. But masking is such a small sacrifice to make for the good of others. We want America to be a Christian nation, but when the rubber meets the road, what does that mean?
Well, Jesus was clear that the most vulnerable among us are supposed to be our priority.
To say, “Hey, if you think you’re at risk, just stay home” places the entire burden on those who already bear the heaviest burden–and to those who love them. (Like my kid.) It forces them into isolation that erodes their mental health, all so the strongest people don’t have to be bothered with small sacrifices like wearing a mask that would reduce spread and make the world safer for more vulnerable people.
Where is Jesus in that world view?
But what was most significant last night was what I learned from that hard spark of outrage: helpless, choking, impotent rage. I felt powerless against an inexorable machine that was perpetrating an injustice that stands in direct opposition to Christian values–but which the perpetrators do not recognize as such.
And for the first time, I really “got”—even if only the barest, palest shade of an echo–what it must feel like to be a person of color in the United States.
I understood why the Black community is angry. I understood at some speck of a level what it might feel like from the inside of a system that thinks itself righteous while imposing unjust burdens on entire communities. And which, when challenged, blames the victims.
The offense against me (really, my child) is ludicrously small. It barely registers on the scale. But it really clarified for me how a lifetime of micro-aggressions would cause exactly the kinds of reactions we’ve seen across the country this year in response to police violence against unarmed black men. I can’t even imagine living every day with the kind of righteous anger I was feeling last night. Let alone multiplying it exponentially.
I can’t walk a mile in the shoes of a person of color, but last night, for the first time, I felt like I kind of understood.
This entire document is full of parental tough love!
I think we would all agree with the sentiments. The question is how we put them into practice. That’s where division lies. But to me, this document is a reminder that problems that affect us all–at a society level (whether that’s local, national, or global) can’t be left to individuals. We have to act as a society.
I’ve been involved in liturgical music since junior high, when my 7th grade teacher invited me to join the parish “folk group.” I also played flute with my parents, who were song leaders, and with the parish choir on holidays.
That involvement deepened as I studied music in college and grad school, and of course, now I write and publish music for the Church.
So this past spring’s news about David Haas was particularly horrifying to me. I had idolized David for years and I knew (know?) him, though not as well as some in my community of liturgical composers.
We spent time this fall coming together for webinars, trying to form our understanding and see how we, as composers for the Church, can make a difference.
The presentation that stayed with me most was given by Dr. Hilary Scarsella, who works with Into Account and the Colgate Rochester Crozer Divinity School. She talked about approaching discussions of abuse with an attitude of “survivor-centered response.” Too often, the response to allegations of assault, harassment and abuse is to alienate the accuser and make her experience secondary to preserving the man’s reputation.
What if she’s making it up? Innocent until proven guilty!
How dare we ruin this man’s life?
What about forgiveness? Second chances? We’re Christians!
Lots of guys through history have done bad things, and we still listen to their music. Why can’t we separate the man from his music?
All of these arguments, highlighted in the presentation, are reactions I’ve heard within my own communities. In fact, let’s be honest. They’re all things I thought or expressed myself in earlier accusations of abuse and assault that didn’t hit quite so close to home.
When you recognize yourself in something you now recognize as morally problematic, it also makes you recognize your responsibility to speak up.
The thing is, what do all those arguments tell survivors of abuse? When we say, “What if it isn’t true?” we call them liars. And THAT is how we’ve managed to have generations of dysfunction around this subject. Why would women come forward if they know they’re only going to be shamed, disbelieved, and silenced?
And then, if they’ve remained silent for years *because* they know they’ll be shamed, disbelieved, and silenced, but then they finally decide to do so because, say, someone is about to be put into a position of great influence? Well, then they’re shamed, disbelieved, and silenced *again*, because if they really had this experience, why didn’t they come forward years ago?
Women always bear the burden. The culture and the system are rigged in favor of the abusers.
But as for truth versus lies: in the case of David Haas, more than forty women have come forward at this point. To cling to the “what if it’s not true?” argument is to defy our God-given reason.
All of the argument listed above tell the victims, “My comfort is more important than your trauma.” Because that, after all, is why we don’t want to confront the hard questions. If we have to give up singing David Haas’ music, it will be uncomfortable. We’ll be sad.
But if we DO keep singing them, what does that do to the victims? It means their own churches and liturgies are minefields of trauma, week in, week out. The community that should support them, the liturgy that should help heal and sustain them, is instead re-traumatizing them. EVERY. WEEK.
Is our comfort really more important than that?
As for forgiveness–sure, forgiveness is critical to Christian living. But what does that mean? Does that mean the perpetrator gets a pass and the victims–once again–have to bear the burden? There’s no way that’s what God means by “forgiveness.” It’s got to be our understanding of forgiveness that has to grow. Maybe it’s time we do the hard work of figuring THAT out.
Finally: yes, there is a loss of a beloved repertoire. But who’s to blame for that? Not the victims. We need to put the responsibility where it belongs–on the perpetrator–and stop asking the victims to bear it instead.
These are the questions Dr. Scarsella posed (and which now are filtered through my own experiences). I share them now because there’s no doubt in my mind that some of those who read this are wrestling with some of the same questions and the same resistance.
It’s really hard to overcome a lifetime of cultural conditioning, but we as a Church have lost so much moral credibility since the sex abuse scandal came to light. The Haas situation is yet another black eye in the same area. We, as Church, have GOT to learn to confront these hard, uncomfortable issues so that we can fix them. First, because victims of abuse are God’s beloved, and they deserve to be treated as such. And second, because our dysfunction is getting in the way of our credibility to spread the Gospel.
The problem with being the center of world culture is that we tend to be really myopic–so focused on ourselves, we tune out the rest of the world. Every time I’m out and about at 2p.m., I butt up against this reality in myself. While I really enjoy listening to NPR news programs, to dig deeper into big questions, it’s excruciating to listen to the BBC News Hour. Unless, of course, they’re talking about the USA.
Three quarters of what is talked about on that program is talking about situations that are so off my radar, I can’t summon any desire to pay attention.
This is what comes to mind while reading today’s section of Fratelli Tutti (#22-28). Pope Francis points out in reality, all human rights are NOT given equal time. Some of us live in opulence and others’ rights are totally discarded. We pay lip service to women having equal dignity to men, but reality paints a different picture. Human trafficking, organ harvesting, etc. further illustrate the divide.
Where he really hits his stride, though, is in #25, where he skewers the habit of defending or dismissing assaults on human dignity, “depending on how convenient it proves.”
This feels very, very familiar. The difference in how we perceive the dignity of the unborn versus that of the refugee fleeing Central America (with or without going through “proper channels”) springs instantly to mind. If it doesn’t cost ME anything, of course I’m going to uphold human dignity. But if it has the potential, however remote, to inconvenience ME, well, then I can find all kinds of reasons why it’s not my problem, it’s theirs.
Next, he points out the tendency to build walls, both figurative and literal, separating humanity into “us” and “them.” It’s so beautiful, it’s nearly poetry. Just go read #27. And he rounds out this section by pointing out that the disenfranchisement caused by these sinful behaviors is precisely what leads to “mafias,” which I would suggest is a blanket term that includes terrorism.
So many Christian teachings have an incredibly practical element. Yes, we should treat each other as “brothers” (in the non-gender-specific meaning of the word) just because that’s God’s will. But the reality is that the failure to follow that teaching has all kinds of real-world ripple effects.
The way those ripple effects bang into each other and intensify is what made me start Intentional Catholic in the first place. Because I think an awful lot of us spend our lives totally unaware of them. That certainly was true of me until the arrival of my daughter set me on a small boat in the middle of all those ripples, and I had no choice but to recognize them because of the bumpiness of the ride.
Until then, I had compartmentalized life, thinking, “Sure, THESE issues are connected to my faith, but all THESE have nothing to do with it.” I was totally wrong. All issues are connected to faith.
So there’s an election next week. Let’s talk politics? (Yippee!)
Because I feel pretty certain that the timing of the release of the encyclical “Fratelli Tutti” was not accidental. Pope Francis released it right before the US elections for a reason.
Over the course of my life, papal documents have generally been pointed at someone else. At least, that’s how it felt. Like America was the good guy–not that we were perfect, but generally we were on the right side of the Gospel–and all those other countries were the ones getting their body parts handed to them by popes.
Fratelli Tutti doesn’t feel that way. In fact, it feels the opposite.
#15 begins a section subtitled “lacking a plan for everyone,” and ouch! does it ever capture modern American life. He calls out politics that make use of hyperbole, extremism and polarization. He talks about strategies of ridicule, suspicion and criticism. About political life being focused on marketing techniques rather than long-term efforts to better the plight of humanity. I mean, that’s a mirror for all of us, whatever our political persuasion, if I ever saw one!
In #18-21 he returns to a familiar topic of the “throwaway culture,” naming the unborn and elderly, and expanding the circle to recognize that wastefulness (like food waste) is also a symptom of the throwaway culture, one that harms the most vulnerable. Discarding people also comes in forms like corporate cost-cutting and racism, and even the declining birth rate.
This is the part where I pivot from “Here’s what the pope says” to “here’s my reflection on it.”
This list of modern problems echoes the questions that preoccupy me, the ones I gnaw over, day in and day out. Trying to understand how good people can fail to recognize bad things, and end up embracing them instead. The frustration that people will always point these kinds of examens at others, refusing to examine our own consciences for times when we, too, participate in or enable evil.
This concept of universal brotherhood is the central problem of our time. Well. Of all human history, but it seems particularly apt in this day and age.
We deal with problems in our families in a far different way than we do in matters of policy. In a family, we have our own concerns, but we also recognize the rights and needs of others, and we know we must look for solutions that serve everyone’s interest.
If we truly regarded everyone in America as members of our family, how would that change the way we look for national solutions? I think we’d have to move beyond “how does this affect ME and MY rights” and add, “How can I balance my needs against the valid needs ofthis other person with a conflicting interest?”
We need both right and left in order to keep us in balance. What we don’t need is the villifying, the mocking, the “contrast ads” and editorials and memes whose “truths” are stretched so far, they’re actually falsehoods. We wouldn’t treat our families this way. How can we, as Christians, think it’s justified in politics?
This past summer, I was honored to be invited to speak at the National Association of Pastoral Musicians national convention. Among the presentations I gave was this one, “Being Catholic in a Messy World.” I was asked to give a fifteen-minute reflection on what I mean by “Intentional Catholic.”
I have so many thoughts, I never imagined it would be a difficult talk to write, but it was–because the topic is so huge. The through-line that eventually emerged was how I wrestled with being “pro-life” in the wake of giving birth to a child with Down syndrome. I’ve often said that my daughter’s birth was the earthquake that changed everything for me, though I didn’t know it at the time. This is that story. It encapsulates many of the difficult issues we’re wrestling as a nation (badly). I hope you’ll set aside a quarter hour to listen!
I have begun reading Pope Francis’ new encyclical, “Fratelli Tutti,” and thought it might be worth simply sharing as I read, since it’s new to all of us.
The topic seems like a timely reminder, given the state of the world right now. I can’t quote it all, but Pope Francis sets the tone in the introduction by pointing to St. Francis of Assisi’s trip to visit the Sultan Malik-el-Kamil. He went during the Crusades–a time when the goal of Christianity was to conquer and convert the Muslims–and instead modeled peaceful conversation with no agenda at all.
Two things strike me here: one is that with this trip, St. Francis, quietly and without making a production of it, issued a sharp rebuke to the entire goal of the Crusades. A rebuke that, with the benefit of hindsight, was well deserved.
The other is that Pope Francis is setting the stage to remind us that our worldwide politics of division (because it’s not just an American thing) is directly counter to holy living.
And I suppose there’s a third thing, which is that there’s more than one way to interpret “far away” and “near.” In St. Francis’ case, it was both physical and philosophical difference. My guess is that Pope Francis is gearing up to admonish us to be “brothers” in both those spheres in modern life, as well.
It’s always dangerous to read too deeply into the day’s Scriptures an overt connection to the modern world, but yesterday it was hard not to do so. I hoped for good judgment from my people, and look! What I got was violence. I hoped for just behavior, but listen to the outcry against people who are supposed to be a beacon of hope!
I’ve been quiet recently, because it’s busy, and because sometimes I feel like a wagging finger, and there’s only so much finger-wagging a person can do before people tune you out.
So I struggle with what to write. I’m overdue for a #seethegood, but that feels like a cop-out when what is on my heart is something quite different.
My bishop sent an election letter, which I shared on Facebook. (For those who might read only here, here it is.) It was a good letter, nuanced in a time when most discourse consists of bilateral apocalyptic predictions. But what really stood out to me was this:
“What I see happening in our nation, unfortunately, is a strident, rancorous discord that tears not only at the fabric of our society but also at the communion of the Church. And this disharmony endangers the salvation of souls.”
Bishop Shawn McKnight
Within my own circle, there are a growing number of people who have left the Church or struggle to remain in it because of how we act, because of the singleminded focus to the exclusion of things Jesus told us explicitly were our call.
I lie awake at night praying about this. Pray as if it all depends on God; act as if it all depends on you, the truism says. I’m praying. But action? What can I do, besides write finger-wagging posts on social media? I feel helpless.