Poverty

The Problem of Poverty in 'The Great Gatsby'

Courtesy Warner Bros. Pictures

Leonardo DiCaprio as Jay Gatsby in 'The Great Gatsby.' Courtesy Warner Bros. Pictures

The Great Gatsby doesn’t exactly fit the mold for a story about poverty. It doesn’t play into the typical genre created by Dickens or Sinclair meant to incite social change by depicting feeble orphans or working-class suffering. Gatsby is a story of excess: of tall buildings, big parties, fancy clothes, shiny cars—all that 1920s glam and glitz.

And yet — distilled to its core, The Great Gatsby is a story of poorness from the lens of richness, a rags-to-riches story where we only get to see the riches. Though high school English classes across the country paint Jay Gatsby as the poster child for the American dream and its subsequent loss, The Great Gatsby gets its poignancy not from what is lost but rather what lingers — Gatsby’s offstage childhood poverty that not even money can erase. For underneath Jay Gatsby’s million-dollar façade is James Gatz, a college-dropout, janitor-turned-swindler “young roughneck” from a poor family. 

Ending Extreme Poverty in Three Charts

The Brookings Institute recenlty released a report about the prospects of ending extreme poverty (living on less than $1.25 a day) by 2030. The study found economic progress of a country and income equality as two determining factors in reducing poverty. The Washington Post reports:

A few things will have to happen for the poverty reduction goal to be hit...India will have to up its game on both economic growth and the distribution of the benefits. As this chart shows, China has mostly run its leg of the relay – with economic growth that has lifted hundreds of millions from poverty and, almost on its own, put the world on trend to reach Kim’s goal.

View interactive charts here.

Apocalypse Now!?

Apocalypse illustration, Arman Zhenikeyev / Shutterstock.com

Apocalypse illustration, Arman Zhenikeyev / Shutterstock.com

What comes into your mind when you hear the word apocalypse? Most of us think of us think of the total destruction of the world, or at least life as we know it. Think zombies roaming the streets, feasting on brains. On the other hand, my sarcastic generation is doing a pretty good job of using apocalypse as a silly word. I remember a few years ago when we had a large winter storm here in Washington, D.C.; it was instantly dubbed Snowpocalypse!

The English word apocalypse derives from the ancient Greek apocalupsis, which is the original title for the infamous Book of Revelation. Revelation involves a lot of fire, smoke, battles, and things generally blowing up, so it’s understandable that today we would associate apocalypse with end-times battles. However, the word apocalypse contains a much deeper meaning. Far more profound than the long-awaited zombie hordes – or even the end-times prophecies of some churchgoers – this ancient, misunderstood word is an essential tool for comprehending the world we live in.

Apocalupsis is a term that means unveiling – as in setting aside a covering to discover what lies underneath. At the most basic level, the Book of Revelation is about removing the blindfold that the Powers have pulled over our eyes, allowing us to see the world as it really is. Revelation is about unveiling Empire, exposing the ways in which powerful interests destroy the earth and enslave other human beings to promote their own luxury and power. Despite its reputation, Revelation is not about a future-oriented, earth-hating vision of universal destruction. On the contrary, it is a vision of a new creation and universal restoration – the world finally set right and edenic harmony restored in the midst of the city.

OK – great, you may be saying. Nice to know, but how is this relevant to me?

Fair question. It’s true that the Book of Revelation was written almost 2,000 years ago. Those were the days of the Roman Empire – think Ben Hur and Spartacus. For sure, things have changed a lot since then.

Yet, the more things change, the more they stay the same.

Anesthetics and Advocates Below the Poverty Line

 Dollar bill and quarters, Shipov Oleg / Shutterstock.com

Extreme poverty is defined as living on less than $1.50 per day, Dollar bill and quarters, Shipov Oleg / Shutterstock.com

By definition, an anesthetic is a drug used to relieve pain (analgesia), relax (sedate), induce sleepiness (hypnosis), spark forgetfulness (amnesia), or to make one unconscious for general anesthesia. Anesthetics are generally administered to induce or maintain a state of anesthesia and facilitate a procedure. I believe that anesthetic can be employed as a striking image for particular deficiencies in faith-based responses to extreme poverty. 

As one can cite many examples where faith is proclaimed and practiced solely as an escape from – rather than engagement with – the numerous struggles associated with impoverishment, we recognize that anesthesia is incomplete without corresponding acts of sustainable social surgery.

...

A practical way to serve within the tension of anesthetic and advocate is to experience a small portion of life below the poverty line. The World Bank sets extreme poverty as below $1.50 per day, and I plan to stand in solidarity by attempting to eat on less than $1.50 per day over the course of five days (Monday – Friday).

What Would Jesus Do With An Extra $52 Billion?

By Cathleen Falsani

Girl at a U.S.-funded project Empowering New Generations to Improve Nutrition and Economic Opportunities. By Cathleen Falsani

Many of today’s evangelical Christians seem to be taking to heart the words traditionally attributed to St. Francis of Assisi: “Preach the gospel at all times. When necessary, use words.”

Or at least they were at the recent Q Conference here, a gathering of more than a few of the most influential and innovative mover-shakers of the evangelical world.

Over the course of two days in a format similar to the popular TED talks, the speakers spoke passionately more about what they were doing to make the world a better place than they did about getting more butts into pews on any given Sunday.

 

Pope Francis Redirects Employee Bonuses to Charity

Pope Francis at his installation. marcovarro / Shutterstock.com

Pope Francis at his installation. marcovarro / Shutterstock.com

Vatican employees won’t receive the special bonus they are traditionally awarded when a new pope is elected, the Vatican confirmed on Thursday, under orders from Pope Francis to give extra money to charity instead.

“On account of the difficult situation of the general economy, it seemed neither possible nor opportune to burden Vatican institutions with a considerable unforeseen extraordinary expense,” the Vatican’s chief spokesman, the Rev. Federico Lombardi, said in an emailed statement.

In place of the employees’ bonus, Pope Francis ordered Vatican officials to make a donation to some “charitable organizations.”

The money will be drawn from the pontiff’s personal charity budget “as a sign of the church’s attention for the many people who are suffering” from the global economic slowdown, Lombardi said.

To Whom Do They Answer?

Beds in a homeless shelter, Nathan Kresge / Shutterstock.com

Beds in a homeless shelter, Nathan Kresge / Shutterstock.com

During this Holy Week, Christians around the world turn inward to reflect on the mystery and miracle of the death and resurrection of our Lord, Jesus Christ. Those two surpassing events are more than good enough to occupy the mind and heart of every believer. 

But they are not all that Jesus did in these eventful days. As any student of the scriptures will know, Jesus did not go quietly to the cross. Three days before his execution, he stormed the temple and challenged the seat of theocratic power in Jerusalem, condemning the pharisaic elite who "preach, but do not practice" and "tie up heavy burdens, hard to bear, and lay them on the people's shoulders." (Matt. 23:3-4) He accused as hypocrites leaders who make token offerings yet "have neglected the weightier matters of the law: justice and mercy and faithfulness … Inside they are full of greed and self-indulgence." (Matt. 23:23,25)

In his final teaching before the events of Maundy Thursday and Good Friday began, Jesus embraced those who are oppressed and cautioned his disciples that acts of love and mercy are the measure of a heart touched by grace. "For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me … Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me." (Matt. 25:35-40)

In honor of the occasion, Congress will close its doors and lawmakers will head home to be with their constituents for the Easter recess. If inside reports are to be trusted, they will leave Washington "armed with excuses" that explain away the latest fiscal fiasco, and the people will have little to say in reply. I pray it isn't so. 

Transcript: Pope Francis' Inaugural Mass Homily

MattiaATH / Shutterstock.com

MattiaATH / Shutterstock.com

Editor's Note: Pope Francis delivered the following homily at his inaugural Mass on Tuesday, emphasizing the need to protect the poor and the environment. 

Dear Brothers and Sisters,

I thank the Lord that I can celebrate this Holy Mass for the inauguration of my Petrine ministry on the solemnity of Saint Joseph, the spouse of the Virgin Mary and the patron of the universal Church. It is a significant coincidence, and it is also the name-day of my venerable predecessor: we are close to him with our prayers, full of affection and gratitude.

I offer a warm greeting to my brother cardinals and bishops, the priests, deacons, men and women religious, and all the lay faithful. I thank the representatives of the other Churches and ecclesial Communities, as well as the representatives of the Jewish community and the other religious communities, for their presence. My cordial greetings go to the Heads of State and Government, the members of the official Delegations from many countries throughout the world, and the Diplomatic Corps.

In the Gospel we heard that "Joseph did as the angel of the Lord commanded him and took Mary as his wife" (Mt 1:24). These words already point to the mission which God entrusts to Joseph: he is to be the custos, the protector. The protector of whom? Of Mary and Jesus; but this protection is then extended to the Church, as Blessed John Paul II pointed out: "Just as Saint Joseph took loving care of Mary and gladly dedicated himself to Jesus Christ’s upbringing, he likewise watches over and protects Christ’s Mystical Body, the Church, of which the Virgin Mary is the exemplar and model" (Redemptoris Custos, 1).

How does Joseph exercise his role as protector? Discreetly, humbly and silently, but with an unfailing presence and utter fidelity, even when he finds it hard to understand. From the time of his betrothal to Mary until the finding of the twelve-year-old Jesus in the Temple of Jerusalem, he is there at every moment with loving care. As the spouse of Mary, he is at her side in good times and bad, on the journey to Bethlehem for the census and in the anxious and joyful hours when she gave birth; amid the drama of the flight into Egypt and during the frantic search for their child in the Temple; and later in the day-to-day life of the home of Nazareth, in the workshop where he taught his trade to Jesus.

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