Thomas Howard, RIP

Catholic writer Thomas Howard has died.

When evangelicals of a certain age think about Howard several things may come to mind:

  1. He is the brother of Elisabeth Elliott, the husband of Jim Elliott, one of the evangelical missionaries killed by the Huaorani people of eastern Ecuador in 1956. Kathryn Long tells this story well in God in the Rainforest: A Tale of Martyrdom and Redemption in Amazonian Ecuador.
  2. His book Evangelical is Not Enough: Worship of God in Liturgy and Sacrament traced his move from evangelicalism into Anglicanism.
  3. His eventual conversion to Roman Catholicism shocked much of the evangelical world. Howard had to give-up his job teaching English at evangelical Gordon College.

Back in 2000 or 2001, while I was a postdoctoral fellow at Valparaiso University’s Lilly Fellows in Humanities and the Arts Program, I led my fellow fellows in a discussion of Howard’s powerful Christ the Tiger (1967). In fact, I think it’s time I revisited this work.

Here is David Mills’s at The Catholic Herald:

A final story, that illustrates Tom’s mundane kindness, the kindness of the man who cares for people, celebrity though he was. A friend, one of the brightest people I know, had a horrifically bad education in his city’s public schools. His first assignment in Prof. Howard’s intro to English class was a three-page paper.

No one had taught him how to write a paper. He found a writer who said what he thought, wrote an introductory paragraph, typed out a three-page block quote, and finished with a concluding paragraph.

Tom called him into his office. Apparently realizing — as some professors wouldn’t have done — that the young man had done his best, explained that this would not do. My friend replied that the writer had said what he wanted to say much better than he could. Tom worked with him patiently — doing a great deal than most professors would have done — to teach him what he did not know about writing papers.

I grew up in an academic world and have spent most of my adult life working with academics. The number who would have seen the need and responded to it the way Tom did is small.

Read Mills’s entire piece here. John Burger has a piece at Aleteia and Mark Wilson has a piece at his Patheos blog.

Notre Dame president tests positive for COVID-19 after visiting the White House

Fr. John Jenkins, the president of the University of Notre Dame, has tested positive for COVID-19. He was at the White House last week for the announcement of Amy Coney Barret as Trump’s nominee to the Supreme Court.

Here is CNN:

On Monday, Jenkins wrote a letter to his students titled “I regret my error of judgment in not wearing a mask,” in which he apologized and said he would quarantine out of an abundance of caution in accordance with university protocols.

“I know many of you have read about the White House ceremony I recently attended. I write to express my regret for certain choices I made that day and for failing to lead as I should have,” Jenkins said in the letter.

When I arrived at the White House, a medical professional took me to an exam room to obtain a nasal swab for a rapid COVID-19 test. I was then directed to a room with others, all fully masked, until we were notified that we had all tested negative and were told that it was safe to remove our masks,” he explained. “We were then escorted to the Rose Garden, where I was seated with others who also had just been tested and received negative results.””I regret my error of judgment in not wearing a mask during the ceremony and by shaking hands with a number of people in the Rose Garden,” Jenkins added.Jenkins is on the Commission on Presidential Debates.He previously announced the presidential debate would not occur at Notre Dame citing “constraints” surrounding the ongoing pandemic.

Read the entire piece here.

More on charismatic Catholicism

In our continuing efforts to make sense of Amy Coney Barrett’s religious community, here is my friend Matthew Schmalz, professor of religious studies at the College of the Holy Cross, on the charismatic Catholicism that informs People of Praise.

Catholic charismatics practice forms of Pentecostalism that embrace the belief that individuals can receive gifts of the Holy Spirit.

Modern Pentecostalism in the United States began on Azuza Street in Los Angeles.

Starting in 1909, African American pastor William J. Seymour led a congregation in the city that claimed to have received miraculous gifts from God, such as prophecy and the power to heal. The movement came to be known as Azuza Street revival.

Members of the Azuza Street congregation believed that they had been given the same blessings as those received by the disciples of Jesus. According to the Bible’s Acts of the Apostles, on the Pentecost – the Jewish Shavuot harvest festival 50 days after Passover – the Holy Spirit came down in the form of flames over the disciples’ heads. Afterward, it is believed, the disciples were able to speak in languages they did not know in order to proclaim “the wonders of God.”

In Christianity, the Holy Spirit is the third person of the Trinity and is associated with God’s action in the world.

Read the rest of Schmalz’s piece at The Conversation.

People of Praise and South Bend, Indiana

Over at Politico, Adam Wren writes about the relationship between People of Praise and the city of South Bend, Indiana. Amy Coney Barrett’s nomination to the Supreme Court has brought attention to this small Catholic community.

Here is a taste of Wren’s piece, “How Amy Coney Barrett’s Religious Group Held Shape a City“:

What’s difficult to understand outside South Bend, however, is just how deeply integrated this group is into the local community. Though the group has only a few thousand local members, and keeps a low profile as an organization, its influence and footprint in the city are significant. That influence, and its resistance to liberal changes in the wider culture, are likely to arise as issues in her Supreme Court nomination hearings, expected to begin Oct. 12.

People of Praise includes several prominent local families, including realtors and local financial advisers, who act as a sort of professional network for families in the group and provide considerable social capital to its members. In South Bend mayoral elections, campaigns have been known to strategize about winning over People of Praise as a constituency, given the fact that they live close together in several neighborhoods. The group runs Trinity School at Greenlawn, a private intermediate and high school that is considered by some to be the best—and most conservative—school in South Bend. Families from Notre Dame and elsewhere, even unaffiliated with the group, pay $14,000 to attend grades 9-12 and $13,000 for grades 6-8. Barrett served on its board between 2015 and 2017, and her husband Jesse, a former assistant U.S. attorney who is now a partner in a law firm here, advised the school’s nationally recognized mock trial team.

As industry receded in South Bend with the closure of the automaker Studebaker in 1963, People of Praise has grown to occupy some of the city’s most storied institutions. The group’s original home was the nine-floor, 233-room Hotel LaSalle, a Georgian Revival structure from the 1920s, one of the most prominent buildings in downtown South Bend. When the group moved into the building in 1975, after it was bought by Charismatic Renewal Services, Inc.,a closely affiliated nonprofit, it cleared out one floor to serve as a communal daycare, and used a former ballroom for its meetings, where members spoke in tongues and practiced healing. Some members lived there.

Trinity School occupies a sprawling mansion situated on a sylvan property on the east side of town that was formerly owned by the Studebaker family, whose factory once employed 30,000 workers. The group’s main meeting hall, which isn’t listed on Google Maps, is a former bowling alley and indoor soccer complex 10 minutes from downtown, near the Trinity sports fields.

Read the entire piece here.

I blogged about People of Praise here.

As I read Wren’s piece, I thought about all the small evangelical experiments in communalism associated with the Jesus People and the evangelical Left. See Shawn Young, Gray Sabbath: Jesus People USA, the Evangelical Left, and the Evolution of Christian Rock; Larry Eskridge, God’s Forever Family: The Jesus People; and David Swartz, Moral Minority: The Evangelical Left in an Age of Conservatism.

I know these communities well. In fact, I became an evangelical in a similar community in West Milford, New Jersey. This community was theologically and socially conservative, but active in helping the poor and serving its neighbors. And yes, it did have authoritarian tendencies. One day I will write more extensively about my seven or eight year experience in this community.

I am guessing that Barrett’s adoption of black children from Haiti has a lot more to do with her Christian faith as expressed through the People of Praise community than it does her efforts to cover up some inherent racism. Of course these two explanations can be connected, but it also worth noting that human beings often act in this world in ways that cannot always be reduced to race.

And as long as we are at it, let’s keep Barrett’s kids out of it.

Local coverage of the South Bend People of Praise community, 1977

Sun, Aug 7, 1977 – 30 · The South Bend Tribune (South Bend, Indiana) · Newspapers.com

Later today Trump is expected to announce his nomination of Amy Coney Barrett to replace the late Ruth Bader Ginsburg on the Supreme Court. There has been a lot of discussion about Barrett’s religious community, the People of Praise in South Bend, Indiana. I wrote about it earlier today.

If you want to dig a little deeper into the history of the South Bend People of Praise group, the August 7, 1977 issue of The South Bend Tribune devoted several articles to it. I have copied two of them below:

Here is Whitney Smith’s piece: “Charismatics: United or hell-bent for schism?”:

To some, the Charismatic Renewal has “the best potential for uniting Christians in and out of the major denominations. To others, certain practices destine the movement hell-bent for schism.

Such is the conflict facing many Christians who are concerned for the future of their faith.

Critics have raised some of the most ardent questions about a religious movement since Rev. Sun Myung Moons Unification Church. They are concerned not only because the renewal has revitalized religion for millions of Christians, but because serious conflicts have arisen out of the Charismatic communities.

“There is definitely the potential for a very serious factionalism within the movement, said Rev. Dan Danielson, C.S.C., vicar for Catholic Charismatics for the Diocese of Oakland, Calif. This is even more legitimate a concern than it was a few years ago when criticisms were first made.

At first, hard-line Catholics balked at accepting the movement

Traditionalists said the swaying bodies, waving hands and verbal outbursts of praise from worshippers seem more of an emotional response to Cod than an internal one, and therefore seem more Charismatic than Catholic.

But as Catholics are becoming more familiar with the movement, gradually they are accepting it. Pope Raul VI himself and many bishops have adopted an attitude of what Rev. Danielson called cautious optimism.

Indeed, the focus of criticism has changed.

Most criticism today is aimed at residential Charismatic communities, rather than the worldwide movement from which the communities have emerged.

Former community members claim “authoritarianism in communities such as South Bend’s 800-member People of Praise is in some ways unhealthy for its members.

Catholics attack community prayer practices as unacceptable replacements for time-honored traditions such as the private confessional.

Still others attack as unsound a fundamentalist attitude toward women, which they said results from a “too-literal interpretation” of male and female roles defined in Scripture.

Community members claim much criticism of the Charismatics stems from unfamiliarity with what the community is and what their lives are like. South Bends People of Praise community, for example, has been a puzzle to many local residents.

That’s unusual, considering People of Praise has been used as a model for other communities like it across the country, and that South Bend is communications headquarters for the worldwide Charismatic movement.

Few know about the community because the members are content to “live and let live.” When they do talk about the community to outsiders, its like listening to attorneys plead a case before a judge. They weigh every word.

They’re careful to the point of being defensive and tight-lipped to the point of convincing you they have something to hide. Even if they don’t.

Charismatics have been lambasted for everything from getting excited about God to exorcising evil spirits–a practice they call “deliverance.” So strong has been the onslaught of criticism that the Charismatics have become calloused, almost unresponsive to it.

Asked why they have remained so aloof, Tom Noe. community member, responded they are only interested in fulfilling their commitment as a community: to put the Christian tenets a lot of persons talk about into -practice in their daily lives.

According to Charismatic Conference Coordinator Tony Rowland, critics take potshots at the People of Praise out of ignorance of what it is really like. Still, some of the most ardent critics were once Charismatics themselves.

An example is Brad (not his real name), who left a People of Praise household after living there for nearly a year. 

Brad, 20, quit the community because, among other reasons, “it restricted my lifestyle.”

When Brad wasn’t working, community prayer sessions, recruitment meetings and other activities crowded his free time. Brad and the rest of the Charismastic family pooled their paychecks in the household fund for food and lodging expenses, but received only $8 each week for outside expenses.

The evil spirit of pride” was exorcised from Brad, he said, in a required “deliverance” session before a room full of others at the LaSalle Hotel.

For a year, he was not permitted to date anyone outside the community, he said. If he chose to date inside the community, it had to be “with the intention of looking for a wife,” and he had to receive permission from his “head” (spiritual advisor.)

“They wanted me to quit my job, which I really enjoy, to come to work for them in the LaSalle building. I think I should decide things about my career and marriage. In a sense, they tried to control my life.”

Such practices have been called “authoritarian” by Dr. William G. Storey, a Notre Dame theology professor who left the movement in 1970.

Another Notre Dame faculty member, Dr. Josephine M. Ford, has written more than 30 articles and books explaining and criticizing the Charismatics. Her most outspoken objections concern the treatment of women in the communities.

Dr. Ford, an associate professor of theology who is now on sabbatical in California, was expelled from the movement six years ago for being disruptive. There is an incredible subordination of women in the communities,” said Dr. Ford.

“There are male and female roles which community members interpret too literally from New Testament scripture, particularly Paul.

“You would think that Adam and Eve are more fundamental to their faith than Jesus Christ Himself.”

Rowland admitted that “a lot of our beliefs go contrary to what is going on (with women’s liberation) today. Scripture says the man is the head of the household, and that women are to support their husbands. A lot of people are apt to take this loosely.

Besides, Rowland added, a relationship in which the wife supports the husband in work does not mean she is inferior. But Dr. Ford insists that the People of Praise and Word of God (Ann Arbor) communities do treat women as inferiors.

She cited as an example a community practice that women may not step outside the traditional female roles when seeking jobs. A South Bend woman I know of wanted to become a doctor, but it was recommended instead that she become a nurse,” she added. 

Rev. Danielson and other critics of the Charismatics stress they have “a very positive attitude about the potential of the movement,” but “maintain significant differences with current leadership.” 

Communities in South Bend, Ann Arbor and elsewhere often leave discordant voices no choice but leaving the movement.

Considering that the current leadership an eight-member National Service Committee fills its own vacancies, there seems little chance for a change in philosophy that would overcome current conflicts.

Rev. Danielson and others say the only hope is for the Charismatics to work more closely within the church structure, and for the (ad hoc) committee of bishops and local diocesan bishops to become familiar enough with the communities to help overcome conflicts.

“Otherwise, the potential for a very serious factionalism is very great,” he said. I, for one, and many of the Charismatics are dissatisfied with many of the decisions that have been made, and feel it is time for a new voice to bo heard.”

Here is Kathleen Harsh’s piece, “Charismatics live together, sharing faith, good times”:

Dinners over. While that’s the time most American families clear away the dishes and tune in Walter Cronkite, the family at 1304 Hillcrest moves to the living room and tunes in the Lord.

This is not your ordinary American household.

The home on Hillcrest is one of more than 30 households in the 800-member People of Praise Community, an extension of the Charismatic Renewal.

Outside’ the spacious brick house are clusters of shade trees. Inside, 18 persons put to practice the Christian principles a lot of other people just talk about.

“You came at a very bad time,” said Mrs. Colette Rowland, the wife of the head of the household, as she bustled through the dining room in a bright yellow caftan.

Everyone in the household and that includes her family of eight, four Notre Dame students and a second grade teacher rushed about as they prepared to leave for the Charismatic Renewal Conference in Kansas City. Mrs. Rowland’s husband and a few other residents were on their way to the conference.

As if that wasn’t enough to disrupt the unusually routine household, the Rowland family is preparing to move to Belgium, where they will help organize international Charismatic prayer groups.

Despite empty chairs and the sense of change that pervaded the atmosphere of the household, life continued as if everything were normal.

Most days, the family follows a rigid schedule: prayer at 6 a m. and breakfast at 7. During the day, they separate for work or household chores. Residents are “encouraged” to spend their free time together.  They are given only one free night each week, according to household head Tony Rowland. They meet every night for the evening meal.

In the minutes before dinner started, Chris Meehan, a senior at Notre Dame, explained why he moved into the household over a year ago.

“I like the environment a lot better here than at Notre Dame,” he said, .leaning comfortably on a piece of furniture in the dining room. “Drinking is a big thing at Notre Dame, and you’re nowhere if you don’t have a girlfriend. Here, there’s  more of a family-type atmosphere.”

Chris handles all finances in the household. Although members are not all related, they pool their pay-checks each week and are given personal allotments based on need. Chris then pays the rent, utility, and food bills for the family.

Finances in households in the People of Praise Community vary, depending on the consensus reached by the members. But, usually finances are handled in a manner similar to the Rowland household. When the paychecks are pooled, a certain percentage is set aside in a fund to be used if the individual decides to leave.

The family type atmosphere Chris finds so appealing was apparent as the unusual assortment of people gathered round the dining room table. Before the household sat down to dinner, the air was filled with the whispering of 13 simultaneous conversations with the Lord. Then together they broke into a prayer, spoken almost routinely.

At dinner, Mrs. Rowland apologized because it was not served punctually at 5:30, as is household custom. Chicken, rice, green beans and peaches were served on unmatching plates and saucers–the everyday set was on its way to Belgium.

After dinner the household moved from the dining room to the air-conditioned living room to pray. The living room was even more sparsely furnished than the dining room. All that remaimed was a piano and one red sofa, on which Mrs. Rowland seated herself. The rest of the members formed a circle on the floor.

Chris, the 18-year-old son of the Rowlands, took his guitar out of the case and began tuning it. They sang from worn prayer books strewn on the floor. Some members lifted their hands up and swayed back and forth, as if in a trance, while others just closed their eyes and praised the Lord.

Alleluia, Lord Jesus,” and “we give you praise and glory,” and “I love you Lord” hummed through the air on that hot summer night as the members chanted their individual prayers.

Next they selected passages from scripture, relating what they read to problems and experiences in their everyday lives. The prayer session ended with a spirited singing of “Alleluia” complete with maracas.

One by one, they left the room.

Seated alone on the carpet was Mrs. Rowland, who with her soft French accent, told of how she came to be a Charismatic. She said the first time she attended a prayer meeting, five years ago, she felt a “very genuine authenticity of the presence of God.

“I’ve heard scripture all my life, but before it was just words. Now it has come alive.”

Mrs. Rowland said it was not a hard decision choosing to live a life in common with other people. “Once you give your life and your heart to the Lord, you naturally live according to the scripture.”

Although the role of women in the Charismatics life is something most members are reluctant to talk about, Mrs. Rowland discussed It, but not without carefully choosing each word. She added that it was a very touchy subject.

The women in the Charismatic household are given charge of cooking, cleaning and taking care of the children. Tony Rowland said they follow literally the roles for men and women set forth in the scripture.

“What my husband and I do is talk things over and make a decision together. Nevertheless, the father has the responsibility of raising the family,” Mrs. Rowland said.

Although critics have attacked Charismatics for requiring women to submit to their husbands and heads of household, Mrs. Rowland said there is a lot of misunderstanding about the word “submission.”

“The key to it is unity,” she said slowly. “My husband and I are of the same mind and heart to serve the Lord. I know his mind so well that I can make a decision without his presence.” Mrs. Rowland explained that this is submission.

Betty Raven, another household member, also discussed her views concerning the roles of men and women. Betty, a Notre Dame graduate student who has an electrical engineering job at Bendix Corp., said she thinks a lot of the women’s liberation movement–specifically their stance on abortion–is “crazy. She added she did not think a person should pursue a career just for the sake of pursuing a career, saying she would quit work if she got married.

After prayers at the Charismatic household, all was quiet. The dishes were done and some members were outside in the backyard trying to make the heat bearable by talking, laughing and enjoying each others company.

Glancing over her shoulder at the joyful household, Mrs. Rowland said, They really do have a good time.” 

Amy Coney Barrett and the People of Praise

It looks like Trump will nominate Amy Coney Barrett to the Supreme Court later today. Over the next several weeks, Senators and pundits will want to know more about People of Praise, a Catholic charismatic group in which the Barrett family are members.

So far the best short introduction to the People of Praise is Michael O’Loughlin’s piece at the Jesuit magazine America. Here is a taste:

People of Praise is a South Bend, Ind.–based charismatic community that attracts members from a number of Christian churches, though the vast majority of its members are Catholic. The group was founded in 1971, part of a Catholic charismatic renewal that emerged from the Second Vatican Council. Charismatic communities emphasize the role of the Holy Spirit in the daily lives of believers. Some of their practices appear to have more in common with Pentecostal communities than with traditional Catholicism, such as speaking in tongues, healing services and prophecy.

Charismatic communities became increasingly popular through the 1970s and ’80s. The University of Notre Dame once hosted an annual conference devoted to these groups, which attracted tens of thousands of participants. Many groups have been active near college campuses. In some charismatic communities, single members share homes with families who are also part of the group. Other communities purchase multiple homes in a single neighborhood, creating a feeling of a large extended family living on the same block. Members of People of Praise pledge to donate 5 percent of their income to the group, though some give more.

Craig Lent, the leader of People of Praise, told Slate in 2018 that the community pledges “to care for each other physically, financially, materially, and spiritually.” Today, about 350 people belong to the People of Praise in South Bend, with a few thousand more in branches spread throughout the United States, Canada and the Caribbean. Their membership lists are not public.

Read the rest here.

People of Praise sounds like a movement of traditional Catholics influenced by evangelicalism, Pentecostalism (with its emphasis on the power of the Holy Spirit), and complementarianism. It doesn’t sound like it is outside the mainstream of American Christianity. Critics will not like People of Praise for the same reasons they will not like Pentecostals for their faith healing and tongues-speaking, Southern Baptists for their complementarianism, and Catholics for their sexual ethics.

The former members of the group who claim People of Praise is a cult sound a lot like ex-evangelicals and ex-Catholics who levy criticisms against religious communities that make claims on the lives of their members. People of Praise is not the Hotel California. You can check out any time you like and you are free to leave.

I think we can also expect Barrett’s use of the phrase “Kingdom of God” in a 2006 commencement address will come-up again. I addressed that here.

But the issue here is not Barrett’s faith, but how and if that faith will influence the way she interprets the law. Questions about her Catholicism and People of Praise are absolutely fair game. Barrett should answer them.

Peggy Noonan has a good column on Peoples of Praise at the right-leaning The Wall Street Journal and Stephanie Mencimer has an informative piece from the left-leaning Mother Jones.

Watch Springsteen’s convocation address at Boston College

Get up to speed at the end of this post.

If you don’t want to watch the entire thing, here are the highlights:

Context: (For more on Created and Called for Community at Messiah University click here).

A new Springsteen album is almost here

It is titled “Letter to You.” There are also rumors that a song off the album will drop tomorrow.

Here is Jay Lustig at NJArts.net:

Though there has been no official announcement, it appears that the next Bruce Springsteen album will be titled Letter to You. The page shown above is from the Amazon UK website. Though it may be taken down by the time you read this, the web address is amazon.co.uk/dp/B08HGB71RT.

A similar page was also posted today on the site of the Wheeling, W.V. record store, Nail City Records, though it has now been taken down.

There have been heavy rumors of a new Springsteen album, on its way, over the last few weeks.

Amazon UK does not list a release date through Nail City had released the date as Oct. 23. One has to wonder if the timing of the release was chosen because of the proximity of Oct. 23 to Election Day, Nov. 3.

(Update: NJArts.net has learned other details about the album, including a track listing:

“One Minute You’re Here”
“Letter to You”
“Burnin Train”
“Janey Needs a Shooter”
“Last Man Standing”
“The Power of Prayer”
“House of a Thousand Guitars”
“Rainmaker”
“If I Was the Priest”
“Ghosts”
“Song for Orphans”
“I’ll See You in My Dreams”

Read the rest here.

Tomorrow Springsteen will give the convocation speech at Boston College. Check out BC’s Born to Run reading guide. It does a very nice job of connecting Springsteen and his music to the Jesuit tradition. Here is a taste:

Springsteen focuses on the influence of the Catholic Church in his early life – geographical, cultural, familial, personal. While Springsteen acknowledges that his connection to the Church changed as he grew older, he also emphasizes the importance of his personal relationship with God. Again, with his critical reflection, Springsteen is able to articulate his faith and his belief, and how those inform his most loving response to the world: “This was the world where I found the beginnings of my song. In Catholicism, there existed the poetry, danger and darkness that reflected my imagination and my inner self. I found a land of great and harsh beauty, of fantastic stories, of unimaginable punishment and infinite reward…as a young adult I tried to make sense of it. I tried to meet its challenge for the very reasons that there are souls to lose and a kingdom of love to be gained. I laid what I’d absorbed across the hardscrabble lives of my family, friends and neighbors. I turned it into something I could grapple with, understand, something I could even find faith in. As funny as it sounds, I have a “personal relationship with Jesus… I believe deeply in his love…” (p.17).

What does spirituality mean to you? How have you matured in your
relationship with God on your journey? In what ways do you hope to do
so over the next four years at Boston College? Who are the conversation
partners you will seek out during your time at Boston College to help you
consider your relationship with God, your relationship with others and
the world around you, and your relationship with yourself?

The “moral complexity” of Junipero Serra

Serra

Father Junipero Serra, a Franciscan priest who established some of the earliest Spanish missions  in California, has been under attack of late. On June 19, 2020, activists pulled-down a Serra statue in San Francisco’s Golden Gate Park. The following day, activists took down a Serra monument at Father Serra Park in Los Angeles. On July 4, 2020, protesters toppled a Serra statue in Sacramento. Other Serra statues have been removed as well.

As Elizabeth Bruenig writes at The New York Times, “protesters have attacked statues of the saint because they believed he ‘eagerly participated in the conquest of North America, including the torture, enslavement and murder of some of the Native Americans he intended to convert.'”

Serra is a Catholic saint. Pope Francis canonized him in September 2015.

While there is a strong argument for the removal of monuments to Confederate generals and politicians located in public spaces, other cases are more complex. (See, for example, my recent piece on the George Whitefield statue at the University of Pennsylvania). As Bruenig shows, the Serra monuments fall into the latter category. Here is a taste of her piece:

Eva Walters, a founder and executive director of the City of the Angels Kateri Circle, an organization of Native American Catholics, expressed similarly complicated feelings. She was unhappy with Father Serra’s canonization, and does not doubt that what went on in his missions was atrocious. “We know our people, our ancestors, went through that,” she told me. “We know the horrors that happened. We know that.”

And yet Ms. Walters, who comes from the Quechan people of Southern California, was angered by the attacks on Father Serra’s statues. “We were very unhappy about the statues being desecrated, even though we weren’t happy about him being canonized,” she said. “It was not the American Indian Catholics who did that.”

I asked her how she had made such peace with Father Serra’s legacy. “Being Catholic,” she said, “we tend to forgive and pray over these awful things that have happened. We don’t condemn anyone.”

Father Serra would have been among the first to admit he had sinned, having had, according to Dr. Hackel, a routine of frequent self-flagellation. And yet he is still a saint. If conservatives can find some place for the moral complexity of a man like Father Serra, then I hope they can do the same for the racial justice movement that has been associated in some cases with attacks on his image. Catholics should know better than to let imperfections harden their hearts.

Read the entire piece here. Steven Hackel’s piece on Serra in the Los Angeles Times is also worth a read.

Has Cardinal Timothy Dolan Compromised His Moral Clarity?

Dolan Trump

John Gehring, the Catholic Program Director for Faith in Public Life, thinks so.

Here is a taste of his piece at the New York Daily News:

Cardinal Timothy Dolan of New York and other prominent Catholic bishops should ask themselves whether their moral clarity is compromised after a recorded phone call between President Trump and members of the hierarchy surfaced earlier this week.

During the call, which took place on Saturday and was first reported by the Catholic news outlet Crux, Trump declares that he is “best [president] in the history of the Catholic Church,” and describes himself as the most committed anti-abortion president in history. While the call covered a range of issues, including support for Catholic schools, the president’s efforts to end abortion and his reelection prospects became a focal point.

“I hope that everyone gets out and votes and does what they have to do,” the president implored some 600 Catholic educators and a number of leading bishops who dialed in to the call, including Dolan, Boston Cardinal Sean O’Malley and Los Angeles Archbishop José Gómez, who is the president of the U.S. Conference of Catholic Bishops. Trump warned that if he is defeated in November, “You’re going to have a very different Catholic Church.”

None of the Catholic leaders challenged the president’s cruelty toward immigrants, denial of climate change, cuts to food assistance or his pattern of racist demagoguery. This was a missed opportunity to speak truth to power.

Catholic teaching can’t be reduced to a single issue. Pope Francis is unequivocal that the “lives of the poor, those already born, the destitute” are as “equally sacred,” in his words, as the unborn in the womb.

At times, the call exuded the bonhomie of an old boys club. The president praised Cardinal Dolan as a “great friend,” adding that he always respects what the cardinal “asks for.” Dolan responded that “the feelings are mutual sir,” joking that the two speak so frequently that his elderly mother complains “I call you more than I call her.”

And the court evangelicals garnered a reference in Gehring’s piece:

To be clear, Catholic bishops have at times issued strong statements challenging the Trump administration’s actions impacting immigrants and have objected to how the administration’s tax policies favor the wealthy. Compared to the circle of evangelical flatterers Trump surrounds himself with to convey religious support, Catholic leaders are far more critical of the president than white evangelicals. But if bishops in particular want to avoid becoming the Catholic version of what the religious historian John Fea calls “court evangelicals,” they can start by recognizing the dangers that come with cozying up to a president who consistently makes a mockery of Christian values.

Read the entire piece here.

Joe Biden and the Catholic and Evangelical Vote

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How will Catholics respond to Joe Biden in 2020?  John Gehrig, Catholic program director at Faith in Public Life, has some thoughts.  Here is a taste of his piece at Religion News Service:

Data from the 2018 midterm election analyzed by Ronald Brownstein of CNN shows that Trump’s favorability among white working-class voters who are not evangelicals — think white Catholics in Biden’s hometown of Scranton, Pa. — has already fallen.

Catholic women will be a critical part of this demographic. Democrats, the analysis found, “ran particularly well this year among white working-class women who are not evangelicals, a group that also displayed substantial disenchantment in the exit poll with Trump’s performance,” Brownstein wrote. “Those women could be a key constituency for Democrats in 2020 in pivotal Rust Belt states such as Michigan, Wisconsin and Pennsylvania, where relatively fewer blue-collar whites are also evangelical Christians.”

Right now a fired-up base of progressives is setting the tone in the Democratic primary, making Biden, with his baggage of Anita Hill’s treatment during Clarence Thomas’ Supreme Court hearings, a cozy relationship with the banking industry and his record of opposing busing to desegregate schools, a very tough sell.

But don’t sell him short. If Biden can emerge from the necessary challenges on his left to articulate a compelling vision for an inclusive America, one that honors the dignity of work and affirms the vital immigrant character of our nation, Catholic voters could punch his ticket back to the White House as the first Catholic president since JFK.

Read the entire piece here. I think Gehrig is right.

I also think  Biden is going to have to make some kind of an appeal to American evangelicals.  He will not win many of them, but he doesn’t have to win many to take the White House.  Biden is pro-choice, but he has often talked about his personal opposition to abortion.  This might be enough for some 2016 evangelical Trump voters to peel away and vote for him.  In 2016, there were many moderate evangelicals who were looking for a reason–any reason–to vote for Hillary Clinton.  Unfortunately, Clinton never gave them one.  I wrote about this here, two days before the election.

I also wrote about this in Believe Me: The Evangelical Road to Donald Trump:

Though Clinton would never have come close to winning the evangelical vote, her tone-deafness on matters of deep importance to evangelicals may have been the final nail in the coffin of her campaign.  In 2015, when a conservative pro-life group published videos showing Planned Parenthood employees discussing the purchase of the body parts and the fetal tissue of aborted fetuses, Clinton said, “I have seen the pictures [from the videos] and obviously find them disturbing.”  Such a response could have helped her reach evangelicals on the campaign trail, but by 2016 she showed little ambivalence about abortion, or any understanding that it might pose legitimate concerns or raise larger ethical questions.  During the third presidential debate, she defended a traditional pro-choice position and seemed to dodge Fox News host Chris Wallace’s question about her support for later-term abortions.  There seemed to be no room in her campaign for those evangelicals who didn’t want to support Trump but needed to see that she could at least compromise on abortion.

Let’s hope Biden learns from the Clinton campaign.

Pope Francis to Open Records of Pope Pius XII’s Papacy

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The records of Pope Pius XII will be open to scholars next March. If you want to know why this is important check out David Kertzer‘s piece at The Atlantic: “The Secrets That Might Be Hiding in the Vatican’s Archives.”  Here is a taste:

On Monday, 80 years after Pius XII’s election to the papacy, Pope Francis announced that the archives of the controversial wartime pontiff would be opened to scholars next March. The decision follows more than half a century of pressure. Pius XII—a hero of Catholic conservatives, who eagerly await his canonization as a saint, while denounced by his detractors for failing to condemn the Nazis’ genocidal campaign against Europe’s Jews—might well be the most controversial pope in Church history.

Less noticed in initial accounts of the announcement is the fact that Francis’s opening of the Pius XII archives makes available not only the 17 million pages of documents in the central Vatican archives, but many other materials in other Church archives. Not least of these are the archives of the Congregation for the Doctrine of the Faith (formerly known as the Holy Office of the Inquisition) and the central archives of the Jesuit order. They, too, are likely to have much that is new to tell us.

Read the rest here.

Theodore McCarrick Will Always Be a Priest

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Over at The Conversation, Mathew Schmalz of the College of Holy Cross explains why the disgraced Catholic bishop Theodore McCarrick will continue to be a priest despite his recent defrocking.  Here is a taste:

The Vatican recently “defrocked” Theodore McCarrick, a former cardinal  and the retired archbishop of Washington D.C. McCarrick was found guilty of a number of crimes including sexual abuse of minors.

“Defrocking,” as the name suggests, means the removal of the vestments, or clothing, symbolic of being a priest. This process is more formally referred to as “dismissal from the clerical state,” or “laicization.”

In 2014, the Vatican reported that 848 priests had been “defrocked” in the preceding decade for the rape and molestation of children. McCarrick is the highest ranking member of the Catholic Church to be punished in this way in modern times.

Many people might think that in being defrocked McCarrick would no longer remain a priest. That is not so. Catholics don’t understand the priesthood as simply a job that someone can be fired from.

Read the rest here.