Category Archives: Catholic church

Submission

I am powerless and my life is out of control.
I believe a higher power can restore my sanity.
I submit to the will of God, the only power that can guide my life.

OK. I neither believe in God nor am I an alcoholic, but I based the lines above on the first three steps of the twelve-step program created by Alcoholics Anonymous just to convey the fact that submission to the will of God is a practice (or aspiration) that shapes the lives of millions of Americans — people who might not necessarily describe themselves as religious.

Soumission (Submission) is the title of Michel Houellebecq’s new novel — a book which even before its release this week and before the Charlie Hebdo shootings took place, had stirred a huge amount of controversy in France since it depicts a not-too-distant future in which the French submit to Islamic rule.

Given that premise, it’s not hard to see why Houellebecq is being accused of pandering to the fears of the far right — of those who believe in the National Front’s slogan, “France for the French.” But while Houellebecq’s appetite for controversy is undeniable, he says he’s neither trying to defend secularism nor fuel Islamophobia.

In an interview with The Paris Review, Houellebecq says that he thought he was an atheist but was really an agnostic.

Usually that word serves as a screen for atheism but not, I think, in my case. When, in the light of what I know, I reexamine the question whether there is a creator, a cosmic order, that kind of thing, I realize that I don’t actually have an answer.

The Economist summarizes Soumission in this way:

The novel, which has not yet been translated into English, is narrated by François, a literature professor at the Sorbonne, who drifts between casual sex and microwaved ready-made meals in a state of wry detachment and ennui. Then, in an imaginary France of 2022, a political earthquake shakes him out of his torpor. The two mainstream parties, on the left and the right, are eliminated in the first round of a presidential election. This leaves French voters with the choice between Marine Le Pen’s populist National Front—and the Muslim Fraternity, a new party led by Mohammed Ben Abbes. Thanks to an anti-Le Pen front, Mr Ben Abbes is elected and thus begins Muslim rule.

After a period of disorder, France returns to a strange calm under its apparently moderate new Muslim president; and François, who fled briefly, returns to Paris. But the city, and his university, are unrecognisable. More women are veiled, and give up work to look after their menfolk (helping to bring down France’s unemployment rate). Polygamy is made legal. France embarks on a geopolitical project to merge Europe with Muslim Mediterranean states. Saudi Arabia has poured petrodollars into better pay for professors and posh apartments on the city’s left bank. And his own university has been rebranded the Islamic University of Paris-Sorbonne. Will François, an atheist, resist, or flee the new regime or compromise with it?

While this sounds like a graphic representation of Islamophobic fears prevalent not only in France but across much of Europe, Houellebecq says:

I tried to put myself in the place of a Muslim, and I realized that, in reality, they are in a totally schizophrenic situation. Because overall Muslims aren’t interested in economic issues, their big issues are what we nowadays call societal issues. On these issues, obviously, they are very far from the left and even further from the Green Party. Just think of gay marriage and you’ll see what I mean, but the same is true across the board. And one doesn’t really see why they’d vote for the right, much less for the extreme right, which utterly rejects them. So if a Muslim wants to vote, what’s he supposed to do? The truth is, he’s in an impossible situation. He has no representation whatsoever.

I think there is a real need for God and that the return of religion is not a slogan but a reality, and that it is very much on the rise.

That hypothesis is central to the book, but we know that it has been discredited for many years by numerous researchers, who have shown that we are actually witnessing a progressive secularization of Islam, and that violence and radicalism should be understood as the death throes of Islamism. That is the argument made by Olivier Roy, and many other people who have worked on this question for more than twenty years.

This is not what I have observed, although in North and South America, Islam has benefited less than the evangelicals. This is not a French phenomenon, it’s almost global. I don’t know about Asia, but the case of Africa is interesting because there you have the two great religious powers on the rise — evangelical Christianity and Islam. I remain in many ways a Comtean, and I don’t believe that a society can survive without religion.

[I]n your book you describe, in a very blurry and vague way, various world events, and yet the reader never knows quite what these are. This takes us into the realm of fantasy, doesn’t it, into the politics of fear.

Yes, perhaps. Yes, the book has a scary side. I use scare tactics.

Like imagining the prospect of Islam taking over the country?

Actually, it’s not clear what we are meant to be afraid of, nativists or Muslims. I leave that unresolved.

Have you asked yourself what the effect might be of a novel based on such a hypothesis?

None. No effect whatsoever.

You don’t think it will help reinforce the image of France that I just described, in which Islam hangs overhead like the sword of Damocles, like the most frightening thing of all?

In any case, that’s pretty much all the media talks about, they couldn’t talk about it more. It would be impossible to talk about it more than they already do, so my book won’t have any effect.

Doesn’t it make you want to write about something else so as not to join the pack?

No, part of my work is to talk about what everyone is talking about, objectively. I belong to my own time.

[Y]our book describes the replacement of the Catholic religion by Islam.

No. My book describes the destruction of the philosophy handed down by the Enlightenment, which no longer makes sense to anyone, or to very few people. Catholicism, by contrast, is doing rather well. I would maintain that an alliance between Catholics and Muslims is possible. We’ve seen it happen before, it could happen again.

You who have become an agnostic, you can look on cheerfully and watch the destruction of Enlightenment philosophy?

Yes. It has to happen sometime and it might as well be now. In this sense, too, I am a Comtean. We are in what he calls the metaphysical stage, which began in the Middle Ages and whose whole point was to destroy the phase that preceded it. In itself, it can produce nothing, just emptiness and unhappiness. So yes, I am hostile to Enlightenment philosophy, I need to make that perfectly clear.

[I]f Catholicism doesn’t work, that’s because it’s already run its course, it seems to belong to the past, it has defeated itself. Islam is an image of the future. Why has the idea of the Nation stalled out? Because it’s been abused too long.

Some might be surprised that you chose to go in this direction when your last book was greeted as such a triumph that it silenced your critics.

The true answer is that, frankly, I didn’t choose. The book started with a conversion to Catholicism that should have taken place but didn’t.

Isn’t there something despairing about this gesture, which you didn’t really choose?

The despair comes from saying good-bye to a civilization, however ancient. But in the end the Koran turns out to be much better than I thought, now that I’ve reread it — or rather, read it. The most obvious conclusion is that the jihadists are bad Muslims. Obviously, as with all religious texts, there is room for interpretation, but an honest reading will conclude that a holy war of aggression is not generally sanctioned, prayer alone is valid. So you might say I’ve changed my opinion. That’s why I don’t feel that I’m writing out of fear.

In its crudest expressions, the Clash of Cultures discourse presents a Christian West threatened by Islam, but many of those who reject this narrative use one that is no less polarizing. It presents secular moderates challenged by Islamic extremists — it’s still Religion vs. The Enlightenment, superstition vs. reason.

Much as the West promotes the idea of religious freedom in the context of civil liberties, religion is meant to be a private affair that doesn’t intrude into the social sphere outside the carefully circumscribed territories of church, temple, and mosque. We expect religious freedom to be coupled with religious restraint.

The real struggle, it seems to me, is not ultimately philosophical and theological — it’s not about the existence or non-existence of God. It’s about values.

What count are not values that serve as emblems of identity (often wrapped around nationalism), but instead those that guide individual action and shape society.

We profess values which are libertarian and egalitarian and yet have created societies in which the guiding values are those of materialism, competition, and personal autonomy — values that are all socially corrosive.

Society is relentlessly being atomized, reduced to a social unit of one, captured in the lonely image of the selfie. This is what we’ve been sold and what we’ve bought, but I don’t think it’s what we want.

Spellbound by technological progress, we have neither expected nor demanded that material advances should lead to social advances — that better equipped societies should also be better functioning, happier, more caring societies.

What the false promise of materially sustained, individual autonomy has created is the expectation that the more control we possess over life, the better it will get. We imagine that we must either be in control or fall under control.

From this vantage point, the concept of submission provokes fears of domination, and yet what it really all it means is to come into alignment with the way things are.

Where religion intrudes and so often fails is through the forcible imposition of rigid representations of such an alignment. But submission itself means seeing we belong to life — something that cannot be possessed or controlled.

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Pope Francis ready to confront political challenge of tackling climate change

The Guardian reports: He has been called the “superman pope”, and it would be hard to deny that Pope Francis has had a good December. Cited by President Barack Obama as a key player in the thawing relations between the US and Cuba, the Argentinian pontiff followed that by lecturing his cardinals on the need to clean up Vatican politics. But can Francis achieve a feat that has so far eluded secular powers and inspire decisive action on climate change?

It looks as if he will give it a go. In 2015, the pope will issue a lengthy message on the subject to the world’s 1.2 billion Catholics, give an address to the UN general assembly and call a summit of the world’s main religions.

The reason for such frenetic activity, says Bishop Marcelo Sorondo, chancellor of the Vatican’s Pontifical Academy of Sciences, is the pope’s wish to directly influence next year’s crucial UN climate meeting in Paris, when countries will try to conclude 20 years of fraught negotiations with a universal commitment to reduce emissions.

“Our academics supported the pope’s initiative to influence next year’s crucial decisions,” Sorondo told Cafod, the Catholic development agency, at a meeting in London. “The idea is to convene a meeting with leaders of the main religions to make all people aware of the state of our climate and the tragedy of social exclusion.”

Following a visit in March to Tacloban, the Philippine city devastated in 2012 by typhoon Haiyan, the pope will publish a rare encyclical on climate change and human ecology. Urging all Catholics to take action on moral and scientific grounds, the document will be sent to the world’s 5,000 Catholic bishops and 400,000 priests, who will distribute it to parishioners.

According to Vatican insiders, Francis will meet other faith leaders and lobby politicians at the general assembly in New York in September, when countries will sign up to new anti-poverty and environmental goals.

In recent months, the pope has argued for a radical new financial and economic system to avoid human inequality and ecological devastation. In October he told a meeting of Latin American and Asian landless peasants and other social movements: “An economic system centred on the god of money needs to plunder nature to sustain the frenetic rhythm of consumption that is inherent to it.

“The system continues unchanged, since what dominates are the dynamics of an economy and a finance that are lacking in ethics. It is no longer man who commands, but money. Cash commands.

“The monopolising of lands, deforestation, the appropriation of water, inadequate agro-toxics are some of the evils that tear man from the land of his birth. Climate change, the loss of biodiversity and deforestation are already showing their devastating effects in the great cataclysms we witness,” he said. [Continue reading…]

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Pope and patriarch condemn Middle East persecution of Christians

The Guardian reports: The pope has concluded a three-day trip to Turkey by attending a religious service in Istanbul led by the ecumenical Patriarch Bartholomew I, the pre-eminent spiritual leader of 300 million Orthodox Christians worldwide.

Afterwards, both men condemned the violent persecution of many Christian communities in the Middle East, and called for peace in Ukraine.

In a joint declaration signed by Pope Francis and Bartholomew after the divine liturgy to commemorate the Feast of Saint Andrew the Apostle, the leaders expressed concern for the increasingly volatile situation in both Syria and Iraq, and urged the international community not to turn away from their responsibility to those being oppressed and driven from their homes. [Continue reading…]

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On trip to Turkey, Pope Francis calls for dialogue in battling ISIS

The New York Times reports: In his first visit as pope to a predominantly Muslim country, Pope Francis said in Turkey on Friday that interreligious dialogue, more than just military action, was required to combat Islamic State militants who are attacking Christians and other religious minorities along the country’s southern border.

“To this end, it is essential that all citizens — Muslim, Jewish and Christian — both in the provision and practice of the law, enjoy the same rights and respect the same duties,” the pope said in a televised speech from President Recep Tayyip Erdogan’s presidential palace in Ankara. “They will then find it easier to see each other as brothers and sisters who are traveling the same path, seeking always to reject misunderstandings while promoting cooperation and concord.”

The pope emphasized the need to focus on commonalities of faith and the value of learning from religious differences to repair relations between Christians and Muslims. [Continue reading…]

The Guardian reports: Francis will also walk straight into another controversy when he visits the Turkish president Recep Tayyip Erdoğan’s new palace built on once-protected farm and and forest in Ankara. He will the first foreign dignitary to be hosted at the lavish, 1,000-room complex.

The palace, which dwarfs the White House and other European government palaces, cost of £394m. It has drawn the ire of opposition parties, environmentalists, human rights activists and architects who say it is too extravagant, has damaged the environment and was built despite a court injunction against it.

Erdoğan brazenly dismissed the court ruling. “Let them knock it down if they have the power,” he said.

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Leader of Catholic church in England and Wales shocked by devastation in Gaza

The Guardian reports: The archbishop of Westminster said he was deeply shocked by his first visit to Gaza on Sunday, and that he had seen “a deeply depressing situation in a devastated region where people are trapped”.

Cardinal Vincent Nichols, the leader of the Roman Catholic church in England and Wales, toured neighbourhoods of Gaza that were virtually flattened during the 50-day war between Israel and Hamas in the summer. He visited a hospital and an industrial zone that were badly damaged by air strikes and shelling, and an orphanage caring for dozens of traumatised children, some of whom had been given up by parents unable to care for them.

“I was deeply shocked at the effects of war and endemic poverty,” he told the Guardian. “Pope Francis has said there must be an end to war, and when you see the effect in a place like Gaza it reinforces that.”

There was little sign of rubble being cleared, let alone reconstruction, he said. “It’s astonishing the number of people with the appearance of nothing to do – people just sitting on the streets. There is only the barest sense of order. This is not an economy that is going to be able to support its population.” [Continue reading…]

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Pope Francis: ‘The Vatican is with the Kurdish people’

Kurdish Question reports: In a gathering of the Global Meeting of Popular Movements hosted by the Vatican in Rome between the dates of 27-29 October, Pope Francis met with Kurdish activists from Kurdish Network.

The event was attended by trade unions, women’s movements and land movements from 50 countries. The discussions revolved around struggling against the structural causes of inequality and how the struggles of the people should unify in order to bring about change that transcends national, continental and religious boundaries.

Pope Francis met with several delegations from different countries. Members of the Kurdish Network based in Rome met with Pope Francis to discuss the situation in Kobane and ask for support for the Kurdish people’s resistance against ISIS. The Pope stated that he was following the situation closely and that the “Vatican is with the Kurdish people”.

The Kobane resistance was included in the final resolution of the meeting. The resolution stated that a corridor must be opened to Kobane, support for ISIS — both financial and logistical — should be ceased and the Rojava autonomous region must be recognised by the international community.

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Pope Francis supports international effort to ‘stop’ ISIS

The Associated Press reports: Pope Francis on Monday said efforts to stop Islamic militants from attacking religious minorities in Iraq are legitimate but said the international community — and not just one country — should decide how to intervene.

Francis was asked if he approved of the unilateral U.S. airstrikes on militants of the Islamic State group, who have captured swaths of northern and western Iraq and northeastern Syria and have forced minority Christians and others to either convert to Islam or flee their homes.

“In these cases, where there is an unjust aggression, I can only say that it is licit to stop the unjust aggressor,” Francis said. “I underscore the verb ‘stop.’ I’m not saying ‘bomb’ or ‘make war,’ just ‘stop.’ And the means that can be used to stop them must be evaluated.”

Francis also said he and his advisers were considering whether he might go to northern Iraq himself to show solidarity with persecuted Christians. But he said he was holding off for now on a decision. [Continue reading…]

Reuters reports: The Islamic State militant group that has seized large parts of Iraq and drawn the first American air strikes since the end of the occupation in 2011 has warned the United States it will attack Americans “in any place” if the raids hit its militants.

The video, which shows a photograph of an American who was beheaded during the U.S. occupation of Iraq and victims of snipers, featured a statement which said in English “we will drown all of you in blood”.

U.S. airstrikes on Kurdish forces in northern Iraq have helped the fighters take back some territory captured by Islamic State militants, who have threatened to march on Baghdad.

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Vatican’s approval of Iraq strikes a rare exception to peace policy

AFP reports: Fearing a genocide of Christians, the Vatican has given its approval to US military air strikes in Iraq — a rare exception to its policy of peaceful conflict resolution.

The Holy See’s ambassador to the United Nations, Silvano Tomasi, this weekend supported US air strikes aimed at halting the advance of Sunni Islamic State (IS) militants, calling for “intervention now, before it is too late”.

“Military action might be necessary,” he said.

While the Vatican vocally disapproved of the US-led campaign in Iraq in 2003 and the 2013 plan for air strikes on Syria — fearing both might make the situations worse for Christians on the ground — fears of ethnic cleansing by Islamists has forced a policy change.

Tomasi’s appeal follows warnings from Church leaders in Iraq that the persecution is becoming a genocide, with urgent help needed to protect Christians and Yezidis in the north of the country, where tens of thousands have been forced to flee for their lives.

Military support was needed “to stop the wolf getting to the flock to kill, eat, destroy”, Rabban al-Qas, the Chaldean bishop of Amadiyah, told Vatican radio.

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Prayer meeting shows Pope’s larger vision

The New York Times reports: From the earliest days of his papacy, when he walked slowly into a grand reception hall in the Apostolic Palace for his first meeting with a curious diplomatic corps, Pope Francis has promoted a fairly conventional foreign policy agenda: fight poverty, pursue peace, bridge ecumenical or interreligious divisions and protect the environment.

What has been unconventional is how Francis has elevated that agenda through adroitly timed gestures and initiatives — none more unexpected than the prayer summit meeting that he is holding on Sunday with the presidents of Israel and the Palestinian Authority. He has placed himself in perhaps the world’s most complex diplomatic dispute — at a moment when American-led negotiations have collapsed — by arguing that dialogue and prayer can help.

If few analysts expect any major breakthroughs, Francis’s summit meeting shows how he is trying to pursue his goals by positioning the Vatican as an independent, global diplomatic player. Analysts also note that Francis’s status as the first Latin American pope has given him credibility in the non-Western world and is helping the Vatican have influence on a broader array of issues and disputes.

“He is planning his own global role,” said Alberto Melloni, a Vatican historian. “He is showing there is a space in international relations for a different diplomacy. That is the purpose of this diplomatic action — to show they are independent and reliable for the world.” [Continue reading…]

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The globalization of indifference

Christopher Dickey writes: The children are coming, illegally and alone, and they are coming by the tens of thousands. They are crossing the borders of the United States and they are risking the high seas to reach Europe. They trust their lives to criminals—to smugglers and traffickers. Many are effectively enslaved. Many do not survive.

On Monday, President Barack Obama issued a memorandum meant to address the “urgent humanitarian situation” on the southwest border where the number of children from Mexico and Central America trying to cross without their parents may reach 60,000 this year.

On the waters of the Mediterranean, each summer brings tide after tide of migrants from Africa, the Middle East and Asia, but this year the wave started much earlier than usual. About 30,000 migrants have arrived in Italy so far. Some 3,000 of them are children without their parents.

Yet for all the talk of urgency in government press releases, this crisis is presented in oddly sanitized, depersonalized and distant-seeming language. Obama’s “urgent” directive to relevant agencies calls on them to respond to “the influx of unaccompanied alien children (UAC),” thus reducing terrible suffering to a set of initials.

In fact, along the high fences and walls built around the rich nations of the world, the poor and dispossessed, the terrified and the suffering, the ambitious and the hopeful are gathering in scenes that look like they’re straight out of hell.

Maybe you’ve seen the stunning photographs of immigrants and refugees trying to storm the borders of Spain at the enclave of Melilla, or the tens of thousands awaiting deportation from American detention centers. Or, maybe, you read the stories about the 12-year-old Ecuadoran girl who committed suicide in Mexico when she could not reach her parents in New York.

In the midst of this massive tragedy, the most human and humane voices are coming from the Catholic Church: from Pope Francis himself, and from Cardinal Sean O’Malley of Boston, who has spent his life working with immigrants, both those with papers and those without.

When I first met O’Malley in the late 1970s he was running the Spanish Catholic Center in one of the poorer corners of Washington, D.C., helping undocumented workers find housing, jobs, and a future in the United States. He wore the hooded brown habit and sandals of a Franciscan Capuchin friar. “Padre Sean,” they called him.

Today he still wears the habit much of the time, but his title is “Eminence,” and when required he dons the cardinal’s miter. At the last conclave to select a new pope, the “Vaticanista” press corps touted him as one of the leading candidates. And the man who finally was chosen, Pope Francis, has made O’Malley one of his most high-profile advisors on everything from organizational reform to the scandal of children sexually abused by priests.

But there is no subject that brings the pope and Padre Sean together more closely than immigration.

The first pastoral trip that Francis took outside of Rome as pontiff, in July last year, was to the tiny Italian island of Lampedusa, where so many refugees and immigrants have first made landfall on European soil, and where so many have died trying.

“In this globalized world, we have fallen into globalized indifference,” said the pope as he stood in a playing field that served as a makeshift detention center.

“We have become used to the suffering of others: ‘It doesn’t affect me; it doesn’t concern me; it’s none of my business!’ … The globalization of indifference has taken from us the ability to weep!”

In April of this year, O’Malley went to Nogales, Arizona, on the border with Mexico, and with other bishops distributed communion through the slats in the tall fence that separates the countries. He took a lot of flak for it. Right-wing Catholic pundit George Weigel criticized him for holding a “politicized” mass.

But other Catholic commentators leaped to O’Malley’s defense. “This place that is the border is precisely where our bishops should be because it is where Jesus would be,” wrote Michael Sean Winters in the National Catholic Reporter.

When O’Malley met with Pope Francis in Rome shortly afterward, the pontiff commented on the photographs that had come out of Arizona. “That’s a powerful picture,” he said to O’Malley.

Indeed. It’s not just the spiritual message, it’s the way of delivering it that is so striking in Francis’s church. “He’s a man who speaks in gestures,” O’Malley told me last week over lunch in New York City.

When I walked into the restaurant I was curious, of course, to see if O’Malley had changed much over the decades, and saw instantly that, apart from the whiteness of his hair and beard (he will turn 70 later this month), and the fact he was wearing a conventional priest’s collar that day, he seemed exactly the same.

We talked about the refugees and priests of Latin America during its wars, including El Salvador’s martyred Archbishop Romero, shot with a bullet through the heart while performing mass at a hospice in 1980. But mainly we talked about rationalizing immigration policy as a matter of common sense, and common decency, not partisan politics. [Continue reading…]

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The Pope in Palestine

The Guardian reports: It is an image that will define Pope Francis’s first visit to the Holy Land as pontiff. Head bowed in prayer, the leader of the Catholic church pressed his palm against the graffiti-covered concrete of Israel’s imposing “separation wall”, a Palestinian girl holding a flag by his side. It was, as his aides conceded later, a silent statement against a symbol of division and conflict.

The powerful gesture was made minutes after an appeal to both sides to end a conflict that the pope said was “increasingly unacceptable”.

The unscheduled, conspicuous stop halfway through his three-day visit to the Holy Land, made en route to an open-air mass in Manger Square, Bethlehem, confirmed Francis’s reputation for determined independence. So too did his invitation to the Palestinian president, Mahmoud Abbas, and Israeli president, Shimon Peres, to join him in Rome to meet and pray together for peace – an unprecedented papal intervention in the stalled peace process. [Continue reading…]

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Pope Francis makes biblical case for addressing climate change: ‘If we destroy creation, creation will destroy us’

Climate Progress: Pope Francis made the religious case for tackling climate change on Wednesday, calling on his fellow Christians to become “Custodians of Creation” and issuing a dire warning about the potentially catastrophic effects of global climate change.

Speaking to a massive crowd in Rome, the first Argentinian pope delivered a short address in which he argued that respect for the “beauty of nature and the grandeur of the cosmos” is a Christian value, noting that failure to care for the planet risks apocalyptic consequences. [Continue reading…]

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How the reforms of Pope Francis are causing a sea change in the Catholic church

Huffington Post reports: When Pope Francis posed his now-iconic question, “Who am I to judge?” in reference to gay people in the Catholic Church, he signaled a sea change in a deeply conservative religious institution reeling from decades of scandal and decline in Europe and the Americas.

The pope’s insistence on simple living, his radical statements about economic injustice, and the arresting photos of him embracing others have effectively transcended religion, at once reflecting and furthering what his champions celebrate as progressive social change.

But beneath the Pope’s headline-catching rhetoric, he has delivered key administrative decisions over the past year that indicate serious and substantial reforms are already underway within the Catholic church.

In an unprecedented move soon after his election, Francis appointed eight cardinals from around the globe to sit on a permanent advisory panel. This group, which is about to meet for the third time, aids Francis in his efforts to “shake-up” the bureaucracy in the Vatican. The panel will also be responsible for creating guidelines on how to address the church’s global priest sex abuse scandal, namely how to handle clergy who have been accused of abuse and how to prevent it.

Francis has also replaced the widely criticized Secretary of State Tarcisio Bertone, whose tenure under Pope Benedict XVI was marked by a “Vatileaks” scandal that exposed alleged corruption, with Cardinal Secretary of State Pietro Parolin.

Additionally, he has targeted the scandal-prone and notoriously secretive Vatican Bank: He appointed a commission to investigate how it operates, hired secular financial firms to do a third-party investigation of its practices, and recently replaced almost all of the cardinals on its advisory council with a new group to oversee much-needed reforms.

Perhaps the pope’s most significant decision to date was his choice of 19 Catholic leaders slated to become the newest class of cardinals. Nine out of the 16 new cardinals who are eligible to vote for the next pope are from the global south and Asia — including some of the poorest countries in the world such as Haiti and Burkina Faso — and five are from Latin America.

By shifting power away from Italy and Europe, the pope is developing a hierarchy that more accurately represents the realities of the worldwide Catholic Church. [Continue reading…]

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Pope calls on believers and atheists to unite in promoting peace

The New York Times reports: Pope Francis used the first Christmas address of his papacy on Wednesday to make a broad call for global peace and an end to violence in Syria and parts of Africa, urging atheists and followers of other religions to join together in this common cause.

On a windy Christmas Day, Francis spoke from the central balcony of St. Peter’s Basilica as a throng estimated at 70,000 people listened below. The traditional address, known as “Urbi et Orbi,” Latin for “to the city and the world,” offered the pope an opportunity to give Christmas greetings to the world’s 1.2 billion Roman Catholics and draw attention to issues that concern him — in this case, the universal desire for peace.

“True peace is not a balance of opposing forces,” Francis said. “It is not a lovely façade which conceals conflicts and divisions. Peace calls for daily commitment.”

In the nine months since he became pope, Francis has generated global excitement among Roman Catholics, and others, with his humble demeanor and his shift in tone from the more strident papacy of his predecessor, Benedict XVI, whose resignation last February stunned the Catholic world.

Francis has regularly attracted huge crowds in Vatican City, and almost overnight he has emerged as a major figure on the global stage, surprising many Catholics with his nonjudgmental tone on issues like homosexuality and divorce, and his focus on the plight of the world’s poor. He has also been unpredictable, telephoning ordinary people who have written him letters, embracing a badly disfigured man at St. Peter’s, and making unannounced visits in Rome.

He proved unpredictable again on Wednesday, when he went off script to include atheists in his call for peace, rare for a Catholic leader.

“I invite even nonbelievers to desire peace,” he said. “Let us all unite, either with prayer or with desire, but everyone, for peace.” [Continue reading…]

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Who can build a new world?

Quoting the Pope, James Carroll writes: “Who am I to judge?” With those five words, spoken in late July in reply to a reporter’s question about the status of gay priests in the Church, Pope Francis stepped away from the disapproving tone, the explicit moralizing typical of Popes and bishops. This gesture of openness, which startled the Catholic world, would prove not to be an isolated event. In a series of interviews and speeches in the first few months after his election, in March, the Pope unilaterally declared a kind of truce in the culture wars that have divided the Vatican and much of the world. Repeatedly, he argued that the Church’s purpose was more to proclaim God’s merciful love for all people than to condemn sinners for having fallen short of strictures, especially those having to do with gender and sexual orientation. His break from his immediate predecessors—John Paul II, who died in 2005, and Benedict XVI, the traditionalist German theologian who stepped down from the papacy in February—is less ideological than intuitive, an inclusive vision of the Church centered on an identification with the poor. From this vision, theological and organizational innovations flow. The move from rule by non-negotiable imperatives to leadership by invitation and welcome is as fundamental to the meaning of the faith as any dogma.

Of the world’s 1.2 billion Catholics, about forty-one per cent live in Latin America. Catholicism has declined in Europe and the United States, but the pews of churches throughout the developing world are crowded. The election by the College of Cardinals of the first Latin-American Pope is a signal of the Church’s demographic pivot. Francis’s place of origin alone would make him a historic figure, but the statements he has made, and the example he has set, with gestures of modesty and compassion, show a man determined to realign the vast institution with the core message of Jesus.

Late last month, Francis issued the first major declaration of his pontificate, an “apostolic exhortation,” a long document addressed to Catholics which covers a range of issues. Titled “The Joy of the Gospel” and reflecting Francis’s style — there is no pontifical “we” — the exhortation is unrelentingly positive in tone. Francis writes, “We want to enter fully into the fabric of society, sharing the lives of all, listening to their concerns, helping them materially and spiritually in their needs, rejoicing with those who rejoice, weeping with those who weep; arm in arm with others, we are committed to building a new world.”

Time magazine’s choice of Pope Francis as “Person of the Year” provoked some indignant reactions from those who felt that the award should have gone to Edward Snowden. After all, it was hard to dispute that Snowden had gained much greater media prominence around the world in 2013.

While the argument is in many ways petty — after all, it’s not about an accolade that is of any lasting significance — the contrast between the two newsmakers is useful in as much as it provides an opportunity for reflection about the issues that most profoundly affect humanity.

In an open letter, Snowden writes that “the surveillance of whole populations without any suspicion of wrongdoing … threatens to become the greatest human rights challenge of our time.”

Let’s imagine that Snowden’s actions are ultimately successful and through a combination of public and legal pressure, the U.S. and other governments roll back their mass surveillance programs and intelligence agencies serve their national security objectives while respecting the privacy and constitutional rights of ordinary citizens.

In this scenario, Snowden would deserve to be recognized as arguably the most successful whistleblower in history.

At the same time, it’s reasonable to ask whether this victory would have a significant impact on the lives of most people on this planet. I suspect it would not.

Glenn Greenwald has said: “I don’t begrudge the choice of Pope Francis: some of his pronouncements are impressive with the potential to achieve real change.” But in America, it often seems like the best kind of real change most people hope for, is little more than that things not become even worse.

Thanks in large measure to the false hopes peddled by Barack Obama, there seems very little change Americans continue to believe in.

Given the recent history of the Catholic Church and the secular trends shaping society, it’s hardly surprising that there are some people who view Pope Francis with skepticism. Yet for those who believe that humanity is set on a death spiral caused by a self-destructive economic system, it would be terrible to overlook the potential of a real radical simply because we don’t share his theology or find his institutional trappings repugnant.

For an individual to have the potential to change the world, they need much more than a world-changing message. Their word needs to command some kind of authority giving them a measure of instrumental power. But above all they need to embody what they say. Whether Francis qualifies in these terms, it is too early to judge, but he clearly has that potential.

What kind of new world is the Pope striving to create? A world, to paraphrase the economist E.F. Schumacher, in which people matter.

While Pope Francis is being denounced by American conservatives as a “liberation theologian,” one observer sees less Marxism in his denunciations of capitalism than a restatement of the views of the political economist, Karl Polanyi:

Karl Polanyi is most famous for his book The Great Transformation, and in particular for one idea in that book: the distinction between an “economy being embedded in social relations” and “social relations [being] embedded in the economic system.”

Economic activity, Polanyi says, started off as just one of many outgrowths of human activity. And so, economics originally served human needs. But over time, people (particularly, policy-making people) got the idea that markets regulated themselves if laws and regulations got out of their way. The free market converts told people that “only such policies and measures are in order which help to ensure the self-regulation of the market by creating the conditions which make the market the only organizing power in the economic sphere.” Gradually, as free market-based thinking was extended throughout society, humans and nature came to be seen as commodities called “labor” and “land.” The “market economy” had turned human society into a “market society.”

In short (as social sciences professors prepare to slam their heads into their tables at my reductionism), instead of the market existing to help humans live better lives, humans were ordering their lives to fit into the economy.

Now, back to the pope. Pope Francis, in his exhortation, notably does not call for a complete overhaul of the economy. He doesn’t talk revolution, and there’s certainly no Marxist talk of inexorable historical forces.

Instead, Francis denounces, specifically, the complete rule of the market over human beings—not its existence, but its domination.

“Today everything comes under the laws of competition and the survival of the fittest,” he writes. “Human beings are themselves considered consumer goods to be used and then discarded,” and “man is reduced to one of his needs alone: consumption.” He rejects the idea that “economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world.” Instead, he argues, growing inequality is “the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation,” which “reject the right of states, charged with vigilance for the common good, to exercise any form of control.” And he repeats the exact language he used in an early address: “Money must serve, not rule!”

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Pope attacks mega-salaries and wealth gap in peace message

Reuters reports: Pope Francis said in the first peace message of his pontificate that huge salaries and bonuses are symptoms of an economy based on greed and inequality and called again for nations to narrow the wealth gap.

In his message for the Roman Catholic Church’s World Day of Peace, marked around the world on January 1, he also called for sharing of wealth and for nations to shrink the gap between rich and poor, more of whom are getting only “crumbs”.

“The grave financial and economic crises of the present time … have pushed man to seek satisfaction, happiness and security in consumption and earnings out of all proportion to the principles of a sound economy,” he said.

“The succession of economic crises should lead to a timely rethinking of our models of economic development and to a change in lifestyles,” he said.

Francis, who was named Time magazine’s Person of the Year on Wednesday, has urged his own Church to be more fair, frugal and less pompous and to be closer to the poor and suffering.

His message will be sent to national leaders, international organizations such as the United Nations, and NGO’s.

Titled “Fraternity, the Foundation and Pathway to Peace“, the message also attacked injustice, human trafficking, organized crime and the weapons trade as obstacles to peace.

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Pope Francis — a whistleblower for the poor

Chris Arnade writes: Edward Snowden was not chosen as Time magazine’s Person of the Year, and for this many in the media are outraged.

Instead Time chose Pope Francis, a man who in the last year has been transforming the Catholic church by focusing on the searing inequalities brought about by poverty. In one of his many poignant quotes recently, he asks:

How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points?

His stunning 224-page “Apostolic Exhortation” is a treatise on the corrosive effects of capitalism and a call for empathy. It is a must read, whether you are Catholic or not:

Some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting.

I keep going back to the line “those wielding economic power”. They are the ones who have come to dominate our society, a society that over the last 40 years has slowly ceded to the ideology of free markets.

When I worked on Wall Street in the 90s, I traveled for business to Pope Francis’s home country of Argentina. I was one of many foreigners there to tell them how they needed to reform their country, open it up to the free markets. They did embrace the free markets. That worked well until it didn’t, ending in a massive crash in 2001. Poverty rates climbed during that period.

We bankers would travel in taxis, past the slums that ringed the city center of Buenos Aires. No banker went in there. It was said to be too dangerous. Instead we moved around numbers on a spreadsheet, numbers that represented people. Pope Francis did go into the slums. Regularly. He saw what we didn’t. As he wrote in his Apostolic Exhortation: “Human beings are themselves considered consumer goods to be used and then discarded.” [Continue reading…]

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Pope ramps up charity office to be near poor, sick

The Associated Press reports: Pope Francis has ramped up the Vatican’s charity work, sending his chief alms-giver and a contingent of Swiss guards onto the streets of Rome at night to do what he usually can’t do: comfort the poor and the homeless.

A few times a week, Archbishop Konrad Krajewski takes a few off-duty guards with him in his modest white Fiat to make the rounds at Rome’s train stations, where charities offer makeshift soup kitchens that feed 400-500 people a night. Often they bring the leftovers from the Vatican mess halls to share.

“Aside from their vitality, they know at least four languages,” Krajewski said of the guards in an interview Friday with The Associated Press. “Above all, poor people need to be listened to.”

“And when we say we’re from the Vatican, and that we’re doing this in the name of the Holy Father,” he said, “their hearts open up more.”

Krajewski is the Vatican Almoner, a centuries-old position that Francis has redefined to make it a hands-on extension of his own personal charity. When he was archbishop in Buenos Aires, then-Cardinal Jorge Mario Bergoglio used to go out at night, incognito, to break bread with the homeless on the streets of the Argentine capital to let them know that someone cared for them.

He can’t do that so easily now that he’s pope, so he has tapped Krajewski to be his envoy, doling out small morsels of charity every day: sending a 200 euro ($260) check to a woman whose wallet was stolen, visiting a family whose child is dying.

“My job is to be an extension of the pope’s arm toward the poor, the needy, those who suffer,” Krajewski said. “He cannot go out of the Vatican, so he has chosen a person who goes out to hug the people who suffer” in the pope’s place.

Larger and longer-term charity works are handled by the Vatican’s international charity federation. The almoner, Krajewski explained, is more a “first aid” compassion station: quick, small doses of help that don’t require bureaucratic hurdles, but are nevertheless heartfelt and something of a sacrifice.

“Being an almoner, it has to cost me something so that it can change me,” he told journalists a day earlier. He contrasted such alms-giving with, say, the unnamed cardinal who once boasted about always giving two euros to a beggar on the street near the Vatican.

“I told him, ‘Eminence, this isn’t being an almoner. You might be able to sleep at night, but being an almoner has to cost you. Two euros is nothing for you. Take this poor person, bring him to your big apartment that has three bathrooms, let him take a shower — and your bathroom will stink for three days — and while he’s showering make him a coffee and serve it to him, and maybe give him your sweater. This is being an almoner.” [Continue reading…]

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