For Catholics, the key to working collaboratively with Pope Francis, on issues from mass migration to climate change to Hispanic evangelization, may be found in a controversial movement that many left for dead long ago: liberation theology.
That message reverberated, from Feb. 6 to Feb. 10, through the halls of Boston College and a nearby retreat center, as nearly 40 theologians gathered from across the Spanish-speaking world to discuss the movement’s future with its founding figures.
Pope Francis called for greater compassion for refugees and marginalized people less than a week after President Trump ordered a temporary immigration ban from seven predominantly Muslim countries.
If I’ve learned anything since my time in Rome, it’s that people — not just Catholics — are hungering to connect peace with justice. This is why those of us who traveled to Rome just before the election, accompanied by Stockton, Calif., Bishop Stephen Blaire, and Houma-Thibodaux, La., Bishop Shelton Fabre, are preparing for a regional WMPM meeting in Modesto, Calif., in February.
Fuller Theological Seminary has joined a growing list of schools where administrators are being pressed by students, alumni, and faculty for designation as a sanctuary campus.
In the aftermath of Donald Trump’s election as president, some campuses are considering the moniker “sanctuary campus,” which generally means that the university will not willingly give the government information about their students, staff, or faculty who are undocumented immigrants.
Harper’s account of the Gospel in her new book is shalom-based. Drawing deeply from a theme that runs through the Bible but is especially strong in the Hebrew prophets, Harper tells a story of a God who acts in Jesus Christ to bring shalom, or holistic peace and justice, in every part of creation.
Pope Francis is taking direct aim at the wealthy and powerful of the world, saying in his message for Lent that they are often “slaves to sin” who, if they ignore the poor, “will end up condemning themselves and plunging into the eternal abyss of solitude which is hell.”
“The greater their power and wealth, the more this blindness and deception can grow,” the pontiff wrote in his annual Lenten exhortation, which was released on Jan. 26.
Pope Francis went straight from charging the U.S. Congress to care for the neediest to blessing and encouraging Washington’s hungry and homeless on Sept. 24.
Still, Francis, wearing his cross showing a shepherd and his flock, carried a political message along with his pastoral mission.
“The Son of God came into this world as a homeless person,” he told staff and clients of Catholic Charities, at St. Patrick’s in the City’s ministry to the needy.
“Excuse me, sir. I don’t have any cash, but I have a credit card, and I’m going to that restaurant right now. If you’re hungry, I’d be happy to have you join me.”
Well, I said something like that, though my French was a little rusty, and I might not have said it quite right.
The man was sitting on the sidewalk outside the train station. I’d just arrived in Paris after an overnight ride, and I was tired and hungry. The sign he was holding caught my eye: “I’m an out-of-work architect, and I need money for rent for my son and me.”
You just never know with panhandlers and street beggars. Are they telling the truth, or have they simply figured out how to pull our heartstrings? It’s easy to choose to ignore them, or to toss them some cash and pay off a guilty conscience. Don’t stop, just toss some coins and keep rolling on by. I was living in Madrid at the time, a city of five million people. Beggars are a daily fact of life in a city like that, and you need to find a way to deal with them. Eventually they become like busy intersections, crosswalks, gawking tourists, and all the other impediments to travel.
At the same time, I couldn’t help asking what Christ would do.
A year ago yesterday — March 13, 2013 — Pope Francis officially became pope. Since then he has fascinated the world.
He didn’t don the snazzy red shoes and fancy papal attire. He chose a humble apartment rather than the posh papal palace. He washed the feet of women in prison. He touched folks that others did not want to touch, like a man with a disfigured face, making headline news around the world. He has put the margins in the spotlight. He refused to condemn sexual minorities saying, “Who am I to judge?” He has let kids steal the show, allowing one little boy to wander up on stage and stand by him as he preached.
This has been a hard winter — from Minnesota to Alabama. It’s been a very hard winter for Tanya and Red and Jamie and Andre and Adrian and Mercy. They are my neighbors here in New York City. It’s not that the heat was shut off in their apartments because they didn’t pay their bills. They have no apartments. Since last fall, they have made their beds on the steps of Riverside Church, under the scaffolding at Union Seminary and on the benches near Grant’s Tomb.
“Will you be warm enough tonight?” I asked Tanya. “Oh, we’ll be plenty warm,” she said as she showed me their outdoor bedroom: the first layer was carpeting, then stacks of blankets for padding and many more blankets for covers. “Once you’re in here,” said Red, “it’s too hot to keep your jacket on.” I was grateful to hear that because, well, then I wouldn’t feel so terrible going inside my warm apartment.
SNAP began in 1964 when President Lyndon B. Johnson signed the Food Stamp Act as part of his unconditional “War on Poverty.” In his remarks upon signing, Johnson said: “I believe the Food Stamp Act weds the best of the humanitarian instincts of the American people with the best of the free enterprise system. Instead of establishing a duplicate public system to distribute food surplus to the needy, this act permits us to use our highly efficient commercial food distribution system.”
Johnson continued: “It is one of many sensible and needed steps we have taken to apply the power of America's new abundance to the task of building a better life for every American.”
Imagine. Fifty years ago the Food Stamp Act was viewed not as charity, but rather as an ingenious utilization of American enterprise in order to help “build a better life for every American.”
And it is genius.
Many of us may not know what it is like to be hungry, to regularly miss meals, or to consume a diet void of essential nutrients to live a healthy life. Poet, diplomat, and politician Pablo Neruda captures this feeling well in his poem “The Great Tablecloth.” Just before the holidays, millions of Americans learned what some aspect of hunger felt like as they saw a reduction in their SNAP (formerly food stamp) benefits.
On Nov. 1, every SNAP household saw its grocery budget reduced when an $11 billion cut went into effect — the equivalent of 10 million food stamp meals a day. And the program isn’t out of the woods yet. The House and Senate have begun to finalize a farm bill that will impact vital anti-hunger programs. A compromise proposal expected in the coming weeks could further cut SNAP by as much as $8 billion, at a time when lawmakers need to protect and strengthen it.
"Preach the Gospel at all times, and if necessary, use words" is a quote widely attributed to St. Francis of Assisi. It also seems to be the motto of Pope Francis. Instead of just talking about abstract doctrines, he consistently lives out his beliefs in public ways that have grabbed the world's attention. His example of humility, compassion, and authenticity resonate powerfully in Washington, where cynicism is rampant, pride remains even after the proverbial falls, and an ideology of extreme individualism has overtaken a significant faction within our politics.
The Pope's words and deeds fascinate us because they are genuine and selfless. How could a leader of global significance spend time cold calling pregnant women in distress, kissing the feet of young Muslim inmates, or embracing a disfigured man? What sorts of values motivate such behavior? These stories touched our hearts, but they appeared irrelevant to our politics.
Then the Pope started talking about our wallets, which, according to a several commentators on the far right, instantly transformed him into a threat to capitalism itself.
With just a few days to go before Christmas, many Americans will be rushing around completing their Christmas preparations: doing their last minute shopping, finalizing travel plans, figuring out how to deal with awkward family dynamics. In many cases, they will be faced with what is popularly known as #firstworldproblems — problems of inconvenience of a privileged and affluent people: delayed flights, out-of-stock gift items, spotty cell phone coverage.
At the same time, many people, hidden amidst the consumer celebration that Christmas has become, will be struggling just to find their next meal, shelter, community, and hope.
Striking census bureau statistics released earlier this year paint a picture of an expanding American underclass, with 15% of Americans living at or below the poverty-line, 23% of children (the highest percentage of poor by age) living in poverty, and the evaporation of the American middle class.
On the one hand, at this time of year, our society is more aware of the poor. Holiday food collections, toy and clothing drives abound, as does the ubiquitous ringing of Salvation Army bells. And yet, in many ways the plight of the poor is more hidden by the bright lights and rush of the season.
I love Dave Ramsey’s Financial Peace coursework. It put our family on stable financial footing years ago, and Amy and I never fight about financial matters any more. We find plenty of other things to fight about, but that’s a different post, I suppose.
Ramsey has come under fire recently for a list of “Rich People Habits” he posted on his blog. The list was compiled by Tom Corley at a site called RichHabitsInstitute.com, which is intended to track what people of means do differently in daily life than the rest of us (aside from brush their teeth with platinum-bristled brushes, since that one’s a given).
On the one hand, I’ll agree that observing a cohort of people you want to emulate and learning from their habits makes a lot of sense, but I can see why Ramsey and Corley have caught so much heat for comparing habits of “poor people” with those of the wealthy.
There are two problems that I see. First, though Ramsey tends to be an advocate for the poor with regard to pushing back against usury lending and the like, he draws many false correlations between the habits listed below and the fact that folks who practice them are in poverty. In fact, in a recent defense of the post, Ramsey reiterated this point, writing, “This list simply says your choices cause results. You reap what you sow.”
The other concern the list raises for me is that it appears to be blind to the inherent privilege linked to the habits, as if all people had equal access to such practices and resources. Not so, Dave. Below I’ve shared several of the 20 habits on the original list (which can be found here), followed by my thoughts on where they fall short.
Brace yourselves. The calendar has turned over to December, which means that the inevitable discussion on the “War on Christmas” will soon see it’s opening salvo for 2013.
It is inevitable. There will be an outrage by a prominent figure about how we have lost our moral fabric because as someone was buying gifts with money they don’t have to impress people that they don’t always like, the cashier will commit the unthinkable sin of wishing us a “Happy Holidays” instead of “Merry Christmas.”
There will be gnashing of teeth as a town or city somewhere will have a “Holiday Parade” rather than a “Christmas Parade,” as Tulsa had done several years ago. (The parade was subsequently boycotted by one of it’s senators.)
The chorus of those who would profess to be Christians will shout that the “Political Correctness Police” have overstepped yet another boundary and that we should not take the “Christ out of Christmas” as the batch of perceived slights against Christendom freshly reveal themselves for this holiday season.
As a person who would say that Jesus is the most important thing in my life, who has devoted my life to the service of God’s Kingdom, and spends all of my waking moments trying be faithful to that devotion, I have to ask: “What exactly do we mean by putting the ‘Christ back in Christmas'?”