Praises of the pope are flowing around the world, commentary on the pontiff leads all the news shows, and even late night television comedians are paying humorous homage. But a few of the journalists covering the pope are getting it right: Francis is just doing his job. The pope is meant to be a follower of Christ — the Vicar of Christ.
Isn’t it extraordinary how simply following Jesus can attract so much attention when you are the pope? Every day, millions of other faithful followers of Christ do the same thing. They often don’t attract attention, but they keep the world together.
Dozens of Catholic leaders are protesting the decision by the Catholic University of America to accept a large donation from the foundation of Charles Koch, a billionaire industrialist who is an influential supporter of libertarian-style policies that critics say run counter to church teaching.
Charles Koch and his brother, David, “fund organizations that advance public policies that directly contradict Catholic teaching on a range of moral issues from economic justice to environmental stewardship,” says a four-page letter to CUA President John Garvey, released Monday.
The letter was signed by 50 priests, social justice advocates, theologians, and other academics, including several faculty at CUA in Washington.
But apparently, it’s quite another to start calling out growing economic inequality and naive faith in capitalism. By doing just that in his recent encyclical, Pope Francis has touched a third rail in conservative American politics. So begins the backlash.
Yet in the new round of skirmishing around Francis and his supposedly “liberal” views, U.S. political pundits and news media wags — both progressive and conservative — are missing the point about the pope and what he’s up to. Their mistake? They see his words and deeds through the lens of American politics and ideology. What Francis is doing is prophetic, not political, and we should recognize that he’s playing, to his credit, in a whole different arena.
In November of 1963, C. S. “Jack” Lewis knew he was dying. The Irish-born literary scholar, children’s author, and Christian apologist had come out of a coma in July, only to be diagnosed with end-stage renal failure. He retired from his post at Cambridge University, choosing to die at home in the Kilns, where he lived with his brother, Major Warren (“Warnie”) Lewis.
On Friday, Nov. 22, he retired to his bedroom after lunch. At 4:30 p.m. GMT he took some tea. An hour and a half later, Warnie heard a crash and discovered Jack unconscious. Within three or four minutes, he was dead, exactly one week shy of his 65th birthday.
A few minutes later (11:39 a.m. CST), Air Force One touched down at Love Field in Dallas, Texas, as a motorcade prepared to take President John F. Kennedy and his wife Jacqueline, along with their entourage, to the Dallas Business and Trade Mart. But the motorcade never arrived at its destination.
After the president suffered mortal gunshot wounds to the head at 12:30 p.m., his limousine rerouted to Parkland Memorial Hospital where the 46-year-old president was dead upon arrival.
For the first time in a while, I'm feeling optimistic about the direction of the Catholic church's hierarchy in general and about the office of the papacy in particular. Many authors have written about the plethora of ways in which Pope Francis is hitting the "restart" button for a church so devastated by sexual and financial corruption.
Forgotten, however, is the fact that Pope Benedict XVI had to resign for this breath of fresh air to occur. The pope emeritus deserves recognition for his courageous and humble decision and action. Paradoxically, the conservative pope's nontraditional decision to resign has paved the way for the current pope to begin to mend the broken church structures that have allowed corruption to continue unchecked.
As the U.S. Catholic bishops began their annual fall meeting on Monday, they were directly challenged by Pope Francis’ personal representative to be pastors and not ideologues — the first step of what could be a laborious process of reshaping the hierarchy to meet the pope’s dramatic shift in priorities.
“The Holy Father wants bishops in tune with their people,” Archbishop Carlo Maria Vigano, the Vatican ambassador to the U.S., told the more than 250 American churchmen as he recounted a personal meeting in June with Francis.
The pontiff, he added, “made a special point of saying that he wants ‘pastoral’ bishops, not bishops who profess or follow a particular ideology,” Vigano said. That message was seen as an implicit rebuke to the conservative-tinged activism of the bishops’ conference in recent years.
Almost since his election in March, Francis has signaled that he wants the church to strike a “new balance” by focusing on the poor and on social justice concerns and not overemphasizing opposition to hot-button topics like abortion and contraception and gay marriage — the signature issues of the U.S. bishops lately.
IN THE FOREWORD to Where Justice and Mercy Meet: Catholic Opposition to the Death Penalty, Sister Helen Prejean writes, “Welcome to the pages of this amazing book.” Her hospitable remark is not an exaggeration. I have written articles, taught classes, and spoken to church groups about capital punishment; in my judgment this book is the most accessible resource now available for engaging, informing, and perhaps even transforming how readers view the death penalty.
Where Justice and Mercy Meet was edited by death penalty activist Vicki Schieber, philosopher Trudy D. Conway, and theologian David Matzko McCarthy. The book is the product of two years of interdisciplinary courses, discussions, projects, and research—in sociology, political science, philosophy, economics, theater, ethics, and theology—at Mount Saint Mary’s University in Emmitsburg, Md. While the book has a Catholic focus, it should be useful to Christians of all stripes and others interested in addressing this issue.
The volume is divided into four parts. Through skillful section and chapter introductions and segues, the editors have done a fine job of creating an integrated whole. Relevant questions for discussion and action tips make the book perfect for study groups in churches and for the university classroom.
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The Archdiocese of St. Louis is putting an end to alcohol sales at youth-related events.
Under a new policy that goes into effect Friday, drinking will not be allowed at any event that is directed primarily toward minors.
That means parents will no longer be allowed to throw back a few beers during their kids’ soccer, volleyball, and softball games. And athletic associations will no longer rake in revenue from beer sales at their concession stands.
While the first months of Pope Francis’ pontificate have been marked by his attention to the poor and his “Who am I to judge” attitude on homosexuality, his pledge to tackle the ban on Communion for divorced and remarried Catholics could have the biggest impact for Catholics in the pews, especially in the U.S.
The current policy has caused what some call a “silent schism,” and bishops around the world concede that the ban has alienated untold numbers of Catholics and their families.
“I think this is the moment for mercy,” Francis told reporters when asked about remarried Catholics during a wide-ranging news conference on the plane back to Rome from Brazil in July.
Like the gay issue, Francis seems to favor a more pastoral approach to the equally perplexing question of “invalid” marriages — couples who remarry outside the church without getting an annulment, or those who do not get married in church in the first place.
A group of Catholic monks can continue selling their handmade caskets after the U.S. Supreme Court declined to hear an appeal from Louisiana funeral directors.
“We really can now move forward without worrying about being shut down,” said Deacon Mark Coudrain, manager of St. Joseph Woodworks in Covington, La. “This is going to affect a lot of other people. A lot of people are going to have opportunities to do things that are their legal right to generate revenue.”
In a little-noticed ruling on Oct. 15, the Supreme Court declined to hear the case between the brothers of St. Joseph Abbey and the Louisiana State Board of Embalmers and Funeral Directors.