April 18, 2014 at 11:46 am | Posted in Uncategorized | 3 Comments
Tags: "Just Love", Cranaleith, forgiveness, Margaret Farley, the crucifixion, the Vatican
Last weekend I went down to Cranaleith, the Sisters of Mercy retreat center north of Philadelphia, for a program on Holy Week and forgiveness with Margaret Farley. You perhaps have heard of Farley; she’s the Catholic sister whose book, Just Love, was condemned by the Vatican Congregation for the Doctrine of the Faith in 2012. She was also one of the signers of the controversial 1984 New York Times ad which stated that there had been various positions on abortion throughout the history of the Catholic Church. Non-lay signers were forced to recant or be expelled from their orders. Farley was also one of the speakers at the first conference on Catholic women’s ordination in Detroit in 1975, to which the Vatican also did not respond positively (!).
Farley’s two presentations offered a different–or perhaps deeper–perspective on the suffering and death of Jesus than many of us have been hearing this week. (Obviously, what I am saying here is my interpretation of Farley’s words, not her words.) Farley argues that the passion is not primarily about suffering and death, but about relationships, and particularly about forgiving those who do harm. And harm here includes not only interpersonal offenses, but also, but especially, the “exponential explosion” of oppression around the world in our era–destitution, war, genocide, trafficking. Farley describes these acts as attempts at obliteration, like the violence done against Jesus.
But Jesus said, “Father forgive them,” and we too are called to the radical decentering that is forgiveness, even against the worst of crimes. Such radical decentering is quite different from the interpretation of forgiveness that the Church has sometimes marketed–that Jesus authorized the disciples to forgive some sins but not others. The only judgments Jesus made, Farley reminds us, were directed at the righteous and the arrogant; otherwise, he “desired mercy, not sacrifice.” Forgiveness, according to Farley, is also not passivity in the face of abuse, the masochism that some identify with the crucifixion; when those who harm do not stop, sometimes the readiness to forgive is all that’s possible. And resistance to violence and injustice are essential. But God’s forgiveness of humanity for the violent obliteration of Jesus is paradigmatic. Crimes against humanity may even bring about unprecedented cries for forgiveness, unprecedented calls for the healing of relationships.
Farley explored several Holy Week themes that help us better to discern what is asked of us regarding forgiveness. One is Jesus’ question to James and John, after they rather obliviously ask if he will do whatever they want: “Are you able to drink from the cup that I drink…?” What Jesus asks, Farley suggests, is whether they–and we–are able to enter into the forsakenness of the crucifixion which is also the physical and spiritual forsakenness of all people, not only ourselves. The cup figures all forms of suffering, while the cross on which Jesus was crucified conveys that relationship–God’s with us, and ours with our sisters and brothers–holds even in the face of incalculable violence. Later in her talk, Farley also explored Jesus’ words to the women of Jerusalem on his way to Calvary, “Weep not for me, but weep for yourselves and for your children.” At the heart of their exchange, Farley suggests, is the oneness of Jesus’ suffering with the suffering of past and future generations; Jesus identifies with creation across time and space. His words call us as well to solidarity with sufferers and to action on their behalf. This is what gives us hope, what enables us to believe that relationships will hold, even in the face of evil. Jesus forgives and so can we.
When I mentioned to some of my friends that I had gone to hear Margaret Farley, and how deeply moved I was by her words, many of them asked the same question: What did she say about the Vatican’s attack on her book? In point of fact, she never referred to it. I guess she had forgiven them.
April 4, 2014 at 12:30 pm | Posted in Uncategorized | 3 Comments
Tags: "Just War: Theology, and the Global Water Crisis, Barack Obama, Catholic social teaching, Christiana Peppard, Ethics, Gene Burns, Global water crisis, Paul Ryan, The Frontiers of Catholicism, The Les Aspin Institute, University of Notre Dame, USCCB
Today I am finishing Just Water, a splendid book by a young Fordham professor of ethics and science, Christiana Peppard. It’s a lyric, galvanizing exploration of fresh water as seen from the overlapping perspectives of hydrology, ecology, ethics, theology, and Catholic social teaching. I hope to write a proper review of it for you soon.
In light of a recent event, however, I have been thinking about one of the central arguments in Peppard’s book, that an important part of Catholic social teaching is that fresh water is one of the goods of creation, to which all human beings are entitled; as such, is a “right to life” issue. That is to say, the global fresh water crisis, and the climate change of which it’s an integral part, are as important as hot button topics like abortion and contraception.
I must admit I like the idea of a young Catholic ethics professor going around telling her readers and students that in the Catholic church, the environment is as important as sex–that Catholic social teaching is as important as Catholic sexual teaching. Maybe if more seriously smart people like Peppard say this often enough, it will come to be. It needs to.
The trouble is, I think it’s just not true. Not yet, anyhow. In making this argument I draw on the sociologist Gene Burns’s study of the post-Vatican II church, The Frontiers of Catholicism. (I’ve been talking about this book for fifteen years, so my apologies to those of you who have heard it before.) In this study, Burns explains that it seemed that the Catholic church had given up its claim to absolute truth (and thus absolute power) at Vatican II when it stopped saying that all people had to be Catholic in order to be saved, and when it acknowledged freedom of conscience. In point of fact, however, the church actually switched its claim to absolute truth (and power) from doctrine to sexuality and gender. The church felt entitled to do this because it believes that theses issues are rooted in Natural Law, a universal moral system that is obligatory for everyone, not just Catholics. So after Vatican II, a new Catholic ideological hierarchy came into being, , with sex/gender ideology at the top and obligatory for all; Catholic doctrine in the middle, obligatory for Catholics only; and Catholic social treating at the bottom, vague, and entirely optional.
To illustrate that this ideological hierarchy is still fully operational, let me bring to your attention the fact that yesterday, April 3, Marquette University’s Les Aspin Institute, a program that places students into Washington internships, gave their annual award for public service to Representative Paul Ryan. Ryan is an eight-term Wisconsin congressman, and as chairman of the House Budget Committee, has just proposed the second of two budgets that are about as out of sync with Catholic social teaching as it’s possible to be–gutting programs to support the poor, abolishing the affordable Care Act, privatizing (thus vastly weakening) Medicare. And this at a time when the pope in Rome talks endlessly about the need for us to become the “church of the poor.” Now I ask you, did you hear any outcry from the American bishops over a Catholic university giving an award to a right-wing, screw-the-poor, Ayn Rand Catholic?
But if you think back a few years you will recall that a large number of US Catholic bishops–seventy, I believe–protested vociferously when the University of Notre Dame gave President Obama an honorary degree and had him as graduation speaker. What was the bishops’ objection? Abortion, abortion, abortion. Compared to that, budgets that eviscerate the poor are small potatoes. Admittedly, the U.S. Conference of Catholic bishops did criticize Ryan’s 2009 budget. And Barack Obama is a more famous figure than Paul Ryan (though Ryan is also a national figure). But basically, the institutional church just isn’t going to go after right-wing Catholic politicians anything like the way it goes after their pro-choice equivalent.
As I said, I’m glad Christiana Peppard is talking up Catholic social teaching. But as for politicians who ignore said teaching being denied communion,–don’t hold your breath.