TRAGEDY IN EUROPE
We’re in the midst of the battle. It’s difficult to focus on anything else than the war to prevent a fascist takeover in Wisconsin. But let’s move on from the first two Social Encyclicals to the writings of Pius XII. (Pope 1938-1958)
There is a gnawing question that surfaces. Why plunge into the history of the Roman Catholic Church to find a rationale for Justice? Could a search into the gargoyle-infested Gothic yield anything positive? These are the questions to be asked as we move to consider Pius XII. Maybe it’s OK to just skip over some horrible mistakes of the past and move ahead; let’s relegate the Borgias to a TV “novela”. But with Pius XII the pervasiveness of deliberate evil can’t be ignored. The enormity of the holocaust, its proximity in time; who are we as human beings as the creators of evil? How can anything good come out of this? Another problem: people that profess the Roman Catholic tradition include a large number of sign-of-the-cross, genuflecting, rich and white faithful who want to reverse the “Robin Hood” story, and then there are those who are mostly concerned about who are to be priests and who are to be canonized. They couldn’t care less about Catholic Social Teaching that advocates for workers and insists on a “preferential option for the poor.” But anyway –
Evidence shows that Pius XI (Pope 1922-1939) was sympathetic to the cause of fascism – a third way, the preferred option over capitalism and communism. He signed concordats with Mussolini (1929) and Hitler, (1933) but later denounced the dictators and their policies. (Vs. Hitler, “Mitt brennender Sorge” – 1937. Vs. Mussolini, “Non Abbiamo Bisogno” – 1931) Also, the Vatican led by Pius XII strongly supported the fascist dictator, Franco, in Spain. A major street in Madrid is named Pius XII. He witnessed the Jews of Rome taken to the camps in 1943 and said nothing publically to save Jews from the furnaces. For Pius XII, a few words of explanation are not adequate, but let’s try.
Let’s say Pius XII wasn’t an evil man. He was responsible for witnessing evil without protest, more than a direct cause of evil. We can ask ourselves in our present situation, is such non-action morally acceptable? Could you say that the political situation was a force that mitigates his responsibility - did he see his choices as lesser evils? Also, some of his mistakes were out of ignorance. Not just ignorance of the political situation and the proper course of action, but a policy rooted in a deeply flawed theology that is generated by the theology of the Christian scriptures themselves. Pilate (the Roman Empire) said, “I am innocent of this man’s blood. Look to it yourselves. And the whole people said in reply, ‘His blood be on us and our children.’” (Matt. 27 vs. 24-25) The first Christian theologians developed a story that exonerated Rome and blamed the Jews for the execution of Jesus. The story was presented as historical fact. At the very beginning this was a failed strategy; when Christians were separated from the Jews, the Roman Empire fed the Christians to the lions. Later, under Constantine, Rome, the political empire, became identified with the Christian church, and the Jews faced more vigorous persecution. Were Pius XI and Pius XII looking to a revitalized Holy Roman Empire based in a penitent Europe ruled by an administrative dictator supervised by an infallible moral savant?
Pius XII was more than willing to defend Roman Catholic Jews and he spoke out for U.S. African Americans. He wasn’t a classic fascist in the Nazi sense. He once said of National Socialism in reference to the Nazis, “the arrogant apostasy from Jesus Christ…the cult of violence, idolatry of race and blood, the overthrow of human liberty and dignity.” (Cronin, Catholic Social Principles, Bruce Publishing, Milwaukee, 1950, p. 162) But the slaughter of millions of Jews, the slaughter of gypsies and others that didn’t meet Hitler’s ethnic and social requirements is a rancid tragedy soaked in blood, and Pius XII was complicit in it all; he said nothing and didn’t do anything significant to challenge Hitler. Is it that many of Hitler’s victims did not meet Pius XII social requirements, was he fearful for the destruction of the Roman Catholic Church and its treasures, where does Faith itself need to be considered? But wait a minute, I suspect that in some way we are all involved, past - present and future; the matter needs continued review. Is forgiveness possible?
Despite it all, the historical review of Catholic Social Teaching is worth it. Catholic Social Teaching provides an epistemological rationale to say there is a right and wrong and people can know the difference; that morality is more than custom, and its criteria to judge go beyond simply “what works.” Granted, no one person or group is free from error, but truth can be known. After all, the tradition relates to the sacred writings of Islam, Judaism, and Christianity. Maimonides, Averroes, and Thomas Aquinas are all contributors.
And it’s not all forgotten. Read former AFL- CIO President John Sweeney’s speech to “Catholics in Alliance for the Common Good.” The speech was in honor of the 120th Anniversary of Rerum Novarum, http://www.catholicsinalliance.org/cgf050411sweeney.php.
The struggle continues. If anyone asks me why I participated in civil disobedience Thursday June 2nd in Madison, WI, I will respond in terms of Catholic Social Teaching and use Martin Luther King’s “Letter from the Birmingham Jail.” King quoted St. Augustine and St. Thomas Aquinas on the nature of law and morality.
MADISON: THE THEATRE OF THE ABSURD
The tragic collapse of the reasonable brings on the theatre of the absurd. Resistance is swallowed up by the bizarre, yet courage to be, demands a response. Silence is death.
It started when Joanne & I couldn’t find 14 Mifflin Street where we were to meet the Voces de la Frontera group that was to do civil disobedience. Voces is an immigrant workers’ center based in Milwaukee. Joanne and I are volunteers for the New Sanctuary Movement housed and sponsored by Voces. We eventually found the meeting place about a block from the Capitol. I could explain, but it’s really inexplicable. The last time I recounted one of our getting lost stories, the kids threatened not to let us out of the house by ourselves.
We were late. George Martin, veteran peace activist, had just finished explaining the fundamental principles of non-violent civil disobedience. He looked at us and said, “Look at all these wonderful young people, we’re the only freeze dried hippies here.”
Voces had a press conference on the Capitol steps. The purpose of our visit was to protest the proposed elimination of instate University and Technical College tuition for undocumented children. State Representative Jocasta Zamarripa explained that the program would not increase the University budget and the students have to be residents and graduates of a Wisconsin high school and qualify according to University academic requirements. http://legis.wisconsin.gov/lfb/2011-13%20Budget/Budget%20Papers/750.pdf She said it was a very important program benefitting the state and the students. Voces brought 91 year old Father Bill Brennan, S.J. to the press conference. Father Bill, a former missionary to Honduras, supports immigrant families when and wherever possible. He knows and preaches Catholic Social Teaching. But he was dressed in a long cassock and a stove pipe hat. You could barely see his Roman collar.
We filed to fourth floor conference room in the State Capitol. The room held over 100 people. A tall young man with a blue shirt scooted around between aisles with a blue Segway. Joanne named him the “Blue Giant.” Another tall very thin young man with long red hair shaved on one side was operating his video camera. Places were set in the front for the legislators. They were to sit behind a long desk with microphones for each. Behind on the wall was a sign: “Joint Finance Committee.” OK, I know it’s Madison, but I didn’t know they did that. Attending were a busload of Voces high school students dressed in blue caps and gowns with signs hanging from their necks – “WHAT NOW?” This group did not plan to do civil disobedience. The Voces kids sat quietly, but the others- University students perhaps, I don’t know, - roamed around, went to the front of the room and mocked the legislators. Busy, professionally dressed legislative aides moved around one to the other talking with knowing smiles and head nods. It was a circus atmosphere, and we were ready for action.
The meeting was to start at 1:00 p.m. We waited and waited. Most of the people we did not know. I cautioned Joanne to speak only in Spanish because I didn’t want to give away our civil disobedience plans. We overheard that the meeting would be at 3:00 p.m. We waited, the Voces kids waited – with patience, and the clowning kids continued to entertain us. A little after 3:00 p.m. one of the legislative aides announced that the meeting would be at 5:00 p.m.
Joanne and I went for a bite to eat at a restaurant across from the Capitol building. Joanne ordered apple strudel with cheddar cheese and butter pecan ice cream. I ordered a bratwurst with sauerkraut smothered in salsa picante. We noticed that the Voces students had filed onto their bus. I went out and asked the Voces President, Primitivo Torres, what was going on? He responded that the students had permission from their parents only for the afternoon. He said, “Some are weeping –the legislators don’t want to hear their story.”
We were back at 5:00 p.m.; the civil disobedience cohort was ready to go. The clowns continued clowning. Suddenly a young man in a lacy mantilla was accosted by the police and arrested. He screamed - why? Friends shouted objections. The police took a handbag. People shouted that it didn’t belong to the arrestee. Off they went, people shouting and screaming behind them including the Blue Giant. The Blue Giant returned on his Segway. He denounced the people in the committee room for not protesting. It was a teaching moment. Larry Miller, member of the Milwaukee School Board, tried to explain. “You don’t denounce your allies.” The Blue Giant didn’t seem to understand.
The arrested man returned none the worse for wear. The police mistook him for someone else.
At about 6:45 p.m. the legislative budget committee appeared. Action began in the center ring; the role call triggered our civil disobedience response. Jesus Salas, former University Regent and associate of Cesar Chavez; Larry Miller, Milwaukee School Board Member; Al Levi, high school teacher, advisor to Voces youth group and member of the Voces Board of Directors; and Christine Neuman Ortiz, Executive Director of Voces de la Frontera, answered the call. They removed jackets or sweaters to reveal “T” shirts advocating instate tuition. They shouted their message stating that education is a universal right. The Madison police were on them in an instant. Democrats Jauk, Shilling and Taylor demanded that they sit down. The protestors went limp, and the police carried them out one by one. As Jesus Salas was carried out someone screamed, “Be careful, be careful, don’t hurt him.” Al Levi read the “Declaration of Independence” as he was carried out. His professor’s chair, “cathedra” was formed by the embrace of the Madison police.
After the protestors were removed, the meeting began again in earnest. Another protestor stood up, removed her jacket and read a statement advocating instate tuition. She was removed. Then one by one about 30 of us followed the same tactic. As I was carried out our son David called on the cell phone. Joanne answered and said in a whisper, “I can’t talk, Dad is being arrested,” then hung up. On the way home we called Dave and explained.
The police told those that had been carried out that we would have to leave the building and that we could not return that day, but we could return the next day. Outside the building we were met by a large group from Madison Interfaith Worker Justice. They kept up a constant singing of worker justice songs. Joanne and I talked to Rabbi Rene Bauer, the director of the group. Joanne enlisted Rabbi Rene’s support for a committee that is insisting that insurance companies pay workers’ compensate on to the injured undocumented. Rabbi Rene agreed that she would be part of the committee.
We arrived home in time to watch the late TV news on NBC’s WTMJ. There was nothing on the demonstration, but there was an interview with Governor, Scott Walker. He said he was worried about the recall of Republican state legislators, because money was coming from out of state to finance the effort. With that we hit the hay. It was like incredibly totally awesome.
Thursday, June 9, 2011
Thursday, May 12, 2011
MAY 1ST 2011 SOLIDARITY MARCH – A REFLECTION WITH REFERENCE TO THE FIRST TWO SOCIAL ENCYCLICALS – RERUM NOVARUM and QUADRAGESIMO ANNO
Photos by Sue Ruggles
A record crowd was out on the streets in Milwaukee, Wisconsin on Sunday May 1, 2011 for the annual May Day Immigrant Worker’s March for Justice. It was an historical event, not so much because of the massive crowd, but because it demonstrated solidarity between immigrant workers and the labor movement. The labor movement itself has its divisions, but many with SEIU jackets and shirts marched and cheered the speech by Richard Trumka, President of the AFL-CIO. The SEIU belongs to a different federation of unions called – “Change to Win,” ever since they separated from the AFL-CIO in 2005. Members of the UE –Electrical Radio and Machine Workers, who are not affiliated with either federation, were also represented. The UE
received national attention in 2009 by forcing the Bank of America to pay workers owed benefits and wages at Chicago’s “Republic Windows and Doors” when the company closed. Because of restrictive labor law many workers are not able to be part of a union, but thousands of workers marched even though they are not. Thanks to Wisconsin Governor Scott Walker for getting us together. Walker is attempting to take away most collective bargaining rights from State empolyees.
A key speech at the rally on May 1st was given by Mahlon Mitchell, President of the Professional Firefighters of Wisconsin. Mitchell stated that Scott Walker offered to exempt the firefighters from the take away of collective bargaining rights in order to split the firefighters from other state workers. The firefighters responded by denouncing Walker’s plan and marching in solidarity with labor. Catholic Social Teaching provides different reasons on the importance of getting together.
The solidarity expressed by the march was not exactly the solidarity proclaimed by the first two social encyclicals. The march solidarity is the solidarity expressed by Polish Pope John Paul II in his Encyclical Sollicitudo Rei (1987). John Paul II was beatified at the Vatican on the very day of the March –May 1,2011. Compare the two statements.
SOLIDARITY – Rerum Novarum (1891) Para. 39. “Neither capital can do without labor nor labor without capital.” Quadragesimo Anno (1931). Para 69. “…there is a social aspect… For man’s productive efforts cannot yield its fruits unless a truly social and organic body exists, unless a social and judicial order watches over the exercise of work, unless the various occupations, being independent, cooperate with and mutually complete one another, and what is still more important, unless mind, material things, and work combine and form as it were a single whole.”
“SOLIDARNOSC” - SOLIDARITY -“J.P. II Sollicitudo Rei (1987), Para. 38. Solidarity – “a firm and persevering determination to commit oneself to the common good; that is to say the good of all and each individual, because we are all really responsible for all. This determination is based on the solid conviction that what is hindering full development is the desire for profit and the thirst for power …. These attitudes and ‘structures of sin’ are only conquered…by a diametrically opposed attitude…” Archbishop Listecki commented on the occasion of the beatification of Pope John Paul II. He noted that John Paul’s confidence that the Holy Spirit dwells within the church, “… generated his (John Paul II’s) warnings to capitalism and its potential for greed and the accumulation of wealth which entices us to live apart from the responsibility we have to our brothers and sisters.” (Milwaukee Catholic Herald May 5, 2011)
The first encyclicals advanced a theory of “corporatism” which could be called fascistic. It advocates the notion of the economic system as a body or “corpus” in Latin. All the parts are to work together as directed by the head. The analogy was used by St. Paul in a letter to the Christian sect of Judaism in Corinth, Greece (1 Cor. C. 12, v. 13) . “For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons …” Pius XII in a 1943 encyclical described the Roman Catholic Church as the Mystical Body of Christ. (Mystici Corporis) War time Pontiff Pius XII reinforced the corporate model and corporate meaning of solidarity, “… the principal part of the Encyclical, Quadragesimo Anno, which contains the Church’s real program: viz., the idea of a corporate, occupational order of the entire economy.” (Address of His Holiness, Pope Pius XII, to the Italian Catholic Association of Owner-Managers, 1952.) Pius XII strongly supported Franco’s fascist government in Spain. Paul’s analogy does not work when stretched to include an economic system or a particular Christian church group especially since Paul was the "prime analogate" of dissidence.
Fascism or Corporatism does not allow for strikes. Apparently Pius XI in writing Quadragesimo Anno never envisioned the principal of “subsidiarity” in a legitimate clash with “solidarity.” Labor had the right to organize – to be a stick in the fascist bundle, but a strike – or a labor stoppage was not acceptable. “Strikes and lock-outs are forbidden; if the parties cannot settle their dispute, public authority intervenes.” Q.A. Para. 94
The 1919 American Bishop’s Pastoral on the Economy affirmed the Q.A. and R.N. position that strikes are an erroneous tactic. However by 1950, American Roman Catholic theologians took exception. Rev. John Cronin of the Catholic University of America wrote, “That workers in general have the right to strike is usually conceded.” (Catholic Social Principles, Rev. John Cronin, S.S., Ph.D. Bruce Publishing Company, Milwaukee, 1950). Paul VI in his Encyclical, Octogesima Anno, (1971) recognized workers’ right to strike with qualifications. “…the temptation can arise of profiting from a position of force to impose, particularly by strikes - the right to which as a final means of defense is certainly recognized - conditions which are too burdensome for the overall economy and for the social body …”Para.14. Paul VI’s predecessor, John XXIII, had ended the complete support of the Vatican for fascist Franco in Spain.
In its formative years neo-liberalism negated the right to strike in the U.S. During the Reagan years, the 1938 Supreme Court decision to allow replacement workers during a strike was put into effect. This policy eliminated the possible effectiveness of a strike. The Scott Walker attempt to eliminate collective bargaining is the latest effort to eliminate labor unions and establish complete economic control by capital supported by the government.
Kevin Mulvenna, MATC (Milwaukee Area Technical College)instructor, closed a video of the Madison demonstrations by noting that values are the most difficult subject to teach। For the public and the participants, the Madison demonstrations were an important lesson learned about democracy। Kevin, with tears of pride and joy, stated that he was happy that his kids were participants। Hope does not reside in the White House, but in the streets of Milwaukee and Madison.
The ultimate success of the May Day March of 2011 in Milwaukee will be difficult to determine, but for now let’s call it an experience of identity and consciousness raising.
A record crowd was out on the streets in Milwaukee, Wisconsin on Sunday May 1, 2011 for the annual May Day Immigrant Worker’s March for Justice. It was an historical event, not so much because of the massive crowd, but because it demonstrated solidarity between immigrant workers and the labor movement. The labor movement itself has its divisions, but many with SEIU jackets and shirts marched and cheered the speech by Richard Trumka, President of the AFL-CIO. The SEIU belongs to a different federation of unions called – “Change to Win,” ever since they separated from the AFL-CIO in 2005. Members of the UE –Electrical Radio and Machine Workers, who are not affiliated with either federation, were also represented. The UE
received national attention in 2009 by forcing the Bank of America to pay workers owed benefits and wages at Chicago’s “Republic Windows and Doors” when the company closed. Because of restrictive labor law many workers are not able to be part of a union, but thousands of workers marched even though they are not. Thanks to Wisconsin Governor Scott Walker for getting us together. Walker is attempting to take away most collective bargaining rights from State empolyees.
A key speech at the rally on May 1st was given by Mahlon Mitchell, President of the Professional Firefighters of Wisconsin. Mitchell stated that Scott Walker offered to exempt the firefighters from the take away of collective bargaining rights in order to split the firefighters from other state workers. The firefighters responded by denouncing Walker’s plan and marching in solidarity with labor. Catholic Social Teaching provides different reasons on the importance of getting together.The solidarity expressed by the march was not exactly the solidarity proclaimed by the first two social encyclicals. The march solidarity is the solidarity expressed by Polish Pope John Paul II in his Encyclical Sollicitudo Rei (1987). John Paul II was beatified at the Vatican on the very day of the March –May 1,2011. Compare the two statements.
SOLIDARITY – Rerum Novarum (1891) Para. 39. “Neither capital can do without labor nor labor without capital.” Quadragesimo Anno (1931). Para 69. “…there is a social aspect… For man’s productive efforts cannot yield its fruits unless a truly social and organic body exists, unless a social and judicial order watches over the exercise of work, unless the various occupations, being independent, cooperate with and mutually complete one another, and what is still more important, unless mind, material things, and work combine and form as it were a single whole.”
“SOLIDARNOSC” - SOLIDARITY -“J.P. II Sollicitudo Rei (1987), Para. 38. Solidarity – “a firm and persevering determination to commit oneself to the common good; that is to say the good of all and each individual, because we are all really responsible for all. This determination is based on the solid conviction that what is hindering full development is the desire for profit and the thirst for power …. These attitudes and ‘structures of sin’ are only conquered…by a diametrically opposed attitude…” Archbishop Listecki commented on the occasion of the beatification of Pope John Paul II. He noted that John Paul’s confidence that the Holy Spirit dwells within the church, “… generated his (John Paul II’s) warnings to capitalism and its potential for greed and the accumulation of wealth which entices us to live apart from the responsibility we have to our brothers and sisters.” (Milwaukee Catholic Herald May 5, 2011)
The first encyclicals advanced a theory of “corporatism” which could be called fascistic. It advocates the notion of the economic system as a body or “corpus” in Latin. All the parts are to work together as directed by the head. The analogy was used by St. Paul in a letter to the Christian sect of Judaism in Corinth, Greece (1 Cor. C. 12, v. 13) . “For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons …” Pius XII in a 1943 encyclical described the Roman Catholic Church as the Mystical Body of Christ. (Mystici Corporis) War time Pontiff Pius XII reinforced the corporate model and corporate meaning of solidarity, “… the principal part of the Encyclical, Quadragesimo Anno, which contains the Church’s real program: viz., the idea of a corporate, occupational order of the entire economy.” (Address of His Holiness, Pope Pius XII, to the Italian Catholic Association of Owner-Managers, 1952.) Pius XII strongly supported Franco’s fascist government in Spain. Paul’s analogy does not work when stretched to include an economic system or a particular Christian church group especially since Paul was the "prime analogate" of dissidence.
Fascism or Corporatism does not allow for strikes. Apparently Pius XI in writing Quadragesimo Anno never envisioned the principal of “subsidiarity” in a legitimate clash with “solidarity.” Labor had the right to organize – to be a stick in the fascist bundle, but a strike – or a labor stoppage was not acceptable. “Strikes and lock-outs are forbidden; if the parties cannot settle their dispute, public authority intervenes.” Q.A. Para. 94
The 1919 American Bishop’s Pastoral on the Economy affirmed the Q.A. and R.N. position that strikes are an erroneous tactic. However by 1950, American Roman Catholic theologians took exception. Rev. John Cronin of the Catholic University of America wrote, “That workers in general have the right to strike is usually conceded.” (Catholic Social Principles, Rev. John Cronin, S.S., Ph.D. Bruce Publishing Company, Milwaukee, 1950). Paul VI in his Encyclical, Octogesima Anno, (1971) recognized workers’ right to strike with qualifications. “…the temptation can arise of profiting from a position of force to impose, particularly by strikes - the right to which as a final means of defense is certainly recognized - conditions which are too burdensome for the overall economy and for the social body …”Para.14. Paul VI’s predecessor, John XXIII, had ended the complete support of the Vatican for fascist Franco in Spain.
In its formative years neo-liberalism negated the right to strike in the U.S. During the Reagan years, the 1938 Supreme Court decision to allow replacement workers during a strike was put into effect. This policy eliminated the possible effectiveness of a strike. The Scott Walker attempt to eliminate collective bargaining is the latest effort to eliminate labor unions and establish complete economic control by capital supported by the government.
Kevin Mulvenna, MATC (Milwaukee Area Technical College)instructor, closed a video of the Madison demonstrations by noting that values are the most difficult subject to teach। For the public and the participants, the Madison demonstrations were an important lesson learned about democracy। Kevin, with tears of pride and joy, stated that he was happy that his kids were participants। Hope does not reside in the White House, but in the streets of Milwaukee and Madison. The ultimate success of the May Day March of 2011 in Milwaukee will be difficult to determine, but for now let’s call it an experience of identity and consciousness raising.
Saturday, April 23, 2011
MARCH MAY 1st WISCONSIN SOLIDARITY
1:30 P.M. Sunday, May 1, 2011 Gather at Voces de la Frontera, 1027 S 5th Street to march to the Milwaukee Lakefront – Veteran’s Park.
3:00 P.M. RALLY AT VETERAN’S PARK - FEATURED SPEAKER: RICH TRUMKA, President AFL-CIO
4:00 P.M. Sunday, May 1, 2011 Busses leave from Veteran’s Park for the rally at the site of the Bay View Massacre.
The goal of neo-liberalism is to negate any outside influence over capital. The destruction of the labor movement is key in this neo-liberal quest. In 2001, a World Bank report on Mexico entitled “An Integral Agenda of Development for the New Era” was presented to the Mexican government of Vicente Fox. The report had specific recommendations on labor policy stating that collective bargaining and other labor rights should be eliminated.
The devastating poverty now experienced in Mexico points to the failure of neo-liberalism. Workers who migrate to the U.S. to earn a living, face a repressive immigration system and an attempt by neo-liberal politicians to deliver a death blow to U.S. organized labor, the only hope for just wages and working conditions. In protest and to demonstrate political solidarity with organized labor, we march on May 1st.
Besides public service workers, many sectors of society are adversely affected by Governor Scott Walker’s program for Wisconsin. A racist Arizona copycat law has been proposed by a Walker supporter. Dairy farmers are well aware of the damage this law could cause to the dairy industry. Other groups such as the faith community, various labor unions, the L.G.T.B. and political advocacy groups will march on May 1st in solidarity.
Although the principle of solidarity was best articulated by John Paul II in his encyclical “Sollicitudo Rei Socialis -1987, “solidarity” has been basic to Catholic Social teaching since “Rerum Novarum” 1891 and “Quadragesimo Anno” 1931. Marquette professor, Paul Misner in 1986 noted that the first two encyclicals objected to the extreme individualism of liberal capitalism. Misner wrote, “The traditional phrase, ‘one for all and all for one’ sums up the basic ideal. A Latin expression for it is solidarity.” Long before the solidarity, “solidarnosc,” movement in Poland in the ‘80s, the term was used for cooperative action to achieve social change.
Besides demonstrating political solidarity, May 1st marches are a memorial to workers who were injured and murdered in demonstrating for the Eight Hour Day and worker rights in 1886. On May 4th Chicago Police Captain Bonfield defied an order by Mayor Harrison and sent his mounted police to break up the meeting which was about to finish. A bomb was thrown, a policeman was killed, and several were wounded. Police opened fire. At least one worker was killed and many were wounded by gunfire. Several labor leaders were rounded up and blamed for the incident. Four were condemned to death by a Chicago judge and went to the gallows the following year. William Howells, dean of American letters, called the sentences, “the greatest wrong that ever threatened our fame as a nation.” George Bernard Shaw spoke at a rally in London protesting the arrest of the labor leaders.
The next day, May 5th, in Milwaukee the German immigrant workers’ demonstration for the Eight Hour Day was attacked by police. Several workers were injured. On the south side, Polish workers were gathered at St. Stanislaus Catholic Church to march to the Bay View Rolling Mill to demand the eight hour day. They were met at the Rolling Mill with a spray of bullets from the Wisconsin National Guard. Several were killed including a young boy trailing along for the fun of it. The orders to fire were from the Wisconsin Governor. When questioned, Governor Rusk responded by saying, “I seen my duty and done it.” (This is Milwaukee, Robert W. Wells, Doubleday, New York, 1970. The Making of Milwaukee, John Gurda, Milwaukee County Historical Society, 1999.)
May 1st Memorial parades to commemorate the Bay View and Haymarket martyrs have been held since the late 1800’s. May 1st rallies in the U.S. have been suppressed as communist until the recent May 1st marches for immigrant worker rights.
To resist is to remember. Memories of the social encyclicals, the Haymarket Riot and the Bay View Massacre have been suppressed. The Zapatistas in Mexico responded to the neo-liberal North American Trade Agreement, N.A.F.T.A., by occupying several municipalities. Zapatista leader Marcos wrote, “The war begun on the first of January 1994 was a war to make us listen, a war for understanding, a war against forgetting, a war to recapture our memory.” (La Revuelta De La Memoria, Marcos, Ciach, Mexico, 1999.)
Such is the Sunday, May 1st March in Milwaukee.
3:00 P.M. RALLY AT VETERAN’S PARK - FEATURED SPEAKER: RICH TRUMKA, President AFL-CIO
4:00 P.M. Sunday, May 1, 2011 Busses leave from Veteran’s Park for the rally at the site of the Bay View Massacre.
The goal of neo-liberalism is to negate any outside influence over capital. The destruction of the labor movement is key in this neo-liberal quest. In 2001, a World Bank report on Mexico entitled “An Integral Agenda of Development for the New Era” was presented to the Mexican government of Vicente Fox. The report had specific recommendations on labor policy stating that collective bargaining and other labor rights should be eliminated.
The devastating poverty now experienced in Mexico points to the failure of neo-liberalism. Workers who migrate to the U.S. to earn a living, face a repressive immigration system and an attempt by neo-liberal politicians to deliver a death blow to U.S. organized labor, the only hope for just wages and working conditions. In protest and to demonstrate political solidarity with organized labor, we march on May 1st.
Besides public service workers, many sectors of society are adversely affected by Governor Scott Walker’s program for Wisconsin. A racist Arizona copycat law has been proposed by a Walker supporter. Dairy farmers are well aware of the damage this law could cause to the dairy industry. Other groups such as the faith community, various labor unions, the L.G.T.B. and political advocacy groups will march on May 1st in solidarity.
Although the principle of solidarity was best articulated by John Paul II in his encyclical “Sollicitudo Rei Socialis -1987, “solidarity” has been basic to Catholic Social teaching since “Rerum Novarum” 1891 and “Quadragesimo Anno” 1931. Marquette professor, Paul Misner in 1986 noted that the first two encyclicals objected to the extreme individualism of liberal capitalism. Misner wrote, “The traditional phrase, ‘one for all and all for one’ sums up the basic ideal. A Latin expression for it is solidarity.” Long before the solidarity, “solidarnosc,” movement in Poland in the ‘80s, the term was used for cooperative action to achieve social change.
Besides demonstrating political solidarity, May 1st marches are a memorial to workers who were injured and murdered in demonstrating for the Eight Hour Day and worker rights in 1886. On May 4th Chicago Police Captain Bonfield defied an order by Mayor Harrison and sent his mounted police to break up the meeting which was about to finish. A bomb was thrown, a policeman was killed, and several were wounded. Police opened fire. At least one worker was killed and many were wounded by gunfire. Several labor leaders were rounded up and blamed for the incident. Four were condemned to death by a Chicago judge and went to the gallows the following year. William Howells, dean of American letters, called the sentences, “the greatest wrong that ever threatened our fame as a nation.” George Bernard Shaw spoke at a rally in London protesting the arrest of the labor leaders.
The next day, May 5th, in Milwaukee the German immigrant workers’ demonstration for the Eight Hour Day was attacked by police. Several workers were injured. On the south side, Polish workers were gathered at St. Stanislaus Catholic Church to march to the Bay View Rolling Mill to demand the eight hour day. They were met at the Rolling Mill with a spray of bullets from the Wisconsin National Guard. Several were killed including a young boy trailing along for the fun of it. The orders to fire were from the Wisconsin Governor. When questioned, Governor Rusk responded by saying, “I seen my duty and done it.” (This is Milwaukee, Robert W. Wells, Doubleday, New York, 1970. The Making of Milwaukee, John Gurda, Milwaukee County Historical Society, 1999.)
May 1st Memorial parades to commemorate the Bay View and Haymarket martyrs have been held since the late 1800’s. May 1st rallies in the U.S. have been suppressed as communist until the recent May 1st marches for immigrant worker rights.
To resist is to remember. Memories of the social encyclicals, the Haymarket Riot and the Bay View Massacre have been suppressed. The Zapatistas in Mexico responded to the neo-liberal North American Trade Agreement, N.A.F.T.A., by occupying several municipalities. Zapatista leader Marcos wrote, “The war begun on the first of January 1994 was a war to make us listen, a war for understanding, a war against forgetting, a war to recapture our memory.” (La Revuelta De La Memoria, Marcos, Ciach, Mexico, 1999.)
Such is the Sunday, May 1st March in Milwaukee.
Tuesday, April 12, 2011
LIBERALISM & NEO - LIBERALISM
The first two social encyclicals emphasized that workers had a basic right to organize and the government had the duty to intervene in the economy to establish a more just community. The encyclicals opposed “laisser-faire” capitalism or as they describe it in 19th century terms – “liberalism.” This is a source of the term neo-liberalism. What is ‘liberalism’ and what is this ‘new’ or ‘neo’- liberalism? “Liberal” in the U.S. is usually used to describe the economics of progressives, but liberal in the context of the encyclicals refers to “laisser-faire” capitalism. The term neo-liberalism is not used often in the U.S., and if it is, it refers to the policies of right wing democrats, but the strongest advocates of neo-liberalism are republican business tycoons. They promote the demise of unions, privatization of basic government services and free trade – completely contrary to Catholic Social teaching.
Of course, “laisser-faire” – “liberal” capitalists always demanded freedom to make as much money as possible without restrictions of the government or labor unions. Free trade was important unless it provided competition. A “liberal” free trade example is the Irish potato famine. Grain was shipped from Ireland while people starved, because the free market offered more money in other countries such as the U.S. The progressive movement – e.g. LaFollete of Wisconsin, T. Roosevelt, the New Deal – Franklin Roosevelt saved capitalism with some modifications. The “liberal” capitalists had to tolerate a few restrictions or face full scale revolution and chaos. They were also faced with competing political/military interests from other countries.
The distinction between neo-liberalism and liberalism is that neo-liberalism is under the aegis of world financial institutions. After W.W. II, G.A.T.T. (General world Agreement on Tariffs and Trade) replaced by the W.T.O. (World Trade Organization), the I.M.F. (International Monetary Fund) and the World Bank prepared the way for neo-liberalism. The fall of the Soviet Union meant the end of international political competition for capitalists. Worldwide financial institutions now dictate the rules. Free trade rules allow capitalists to exploit labor in all parts of the world. The I.M.F. and the World Bank insist on the reduction or elimination of government programs as a condition for loans. Resistance includes the “Battle in Seattle” and the Cochabamba, Bolivia Water War. Besides Bolivia, Cuba and Venezuela; Ecuador, Brazil, Argentina, Uruguay, and Paraguay show resistance when possible. Challenges over oil in the Middle East are controlled by the U.S. military.
The attempt to take away most collective bargaining rights in Wisconsin is an attack on “progressives” where the movement started. It is a direct attack on the union movement. Public service workers are the largest and most concentrated sector of the union movement, and therefore they have political power. The first two Encyclicals, Rerum Novarum – 1891 and Quadragesimo Anno – 1931 could be seen as supporting unions and other progressives against “liberalism,” but these Encyclicals focused on European problems. Despite the experience of W.W.1, international trade issues were not considered. The response to neo-liberalism as it revolves around ‘free trade,’ as defined by international financial institutions, remains to be considered in the light of later encyclicals.
Of course, “laisser-faire” – “liberal” capitalists always demanded freedom to make as much money as possible without restrictions of the government or labor unions. Free trade was important unless it provided competition. A “liberal” free trade example is the Irish potato famine. Grain was shipped from Ireland while people starved, because the free market offered more money in other countries such as the U.S. The progressive movement – e.g. LaFollete of Wisconsin, T. Roosevelt, the New Deal – Franklin Roosevelt saved capitalism with some modifications. The “liberal” capitalists had to tolerate a few restrictions or face full scale revolution and chaos. They were also faced with competing political/military interests from other countries.
The distinction between neo-liberalism and liberalism is that neo-liberalism is under the aegis of world financial institutions. After W.W. II, G.A.T.T. (General world Agreement on Tariffs and Trade) replaced by the W.T.O. (World Trade Organization), the I.M.F. (International Monetary Fund) and the World Bank prepared the way for neo-liberalism. The fall of the Soviet Union meant the end of international political competition for capitalists. Worldwide financial institutions now dictate the rules. Free trade rules allow capitalists to exploit labor in all parts of the world. The I.M.F. and the World Bank insist on the reduction or elimination of government programs as a condition for loans. Resistance includes the “Battle in Seattle” and the Cochabamba, Bolivia Water War. Besides Bolivia, Cuba and Venezuela; Ecuador, Brazil, Argentina, Uruguay, and Paraguay show resistance when possible. Challenges over oil in the Middle East are controlled by the U.S. military.
The attempt to take away most collective bargaining rights in Wisconsin is an attack on “progressives” where the movement started. It is a direct attack on the union movement. Public service workers are the largest and most concentrated sector of the union movement, and therefore they have political power. The first two Encyclicals, Rerum Novarum – 1891 and Quadragesimo Anno – 1931 could be seen as supporting unions and other progressives against “liberalism,” but these Encyclicals focused on European problems. Despite the experience of W.W.1, international trade issues were not considered. The response to neo-liberalism as it revolves around ‘free trade,’ as defined by international financial institutions, remains to be considered in the light of later encyclicals.
Sunday, April 3, 2011
MISSION STREET, SAN FRANCISCO: A 2011 REFLECTION ON 1931 QUADRAGESIMO ANNO (Q.A.)
The key to Quadragesimo Anno – Subsidiarity: (Comunidades Autonomous o Fascismo? Autonomous Communities OR Fascism)
“The supreme authority of the State ought, therefore, to let subordinate groups handle matters and concerns of lesser importance, which would otherwise dissipate its efforts greatly. Thereby the State will more freely, powerfully, and effectively do all those things that belong to it alone because it alone can do them; directing, watching, urging, restraining, as occasion requires and necessity demands. Therefore, those in power should be sure that the more perfectly a graduated order is kept among the various associations, in observance of the principle of ‘subsidiary function,’ the stronger social authority and effectiveness will be the happier and more prosperous the condition of the State.” Para. 80
Joanne and I have been in San Francisco for three months visiting our daughter and her family. We try to make ourselves useful by babysitting, but besides having fun with the kids we visit lots of new places and reminisce with old friends who happen to live here. We have a small apartment near our daughter two blocks from Mission Street – once part of the Camino Real.
You don’t hear much English spoken on Mission Street. The district where we live is called the ‘Outer Mission’ or ‘Excelsior’, former home of Jerry Garcia. Years ago it was an Italian neighborhood, but now it is mostly Asian and Latino. The young Chinese woman who runs the bakery on the corner speaks Cantonese, Spanish and English. We take our 20 month granddaughter Monique to a play school where her playmates are Chinese and Latino. They get along fine, all learning to speak English – including the parents. Monique has no problem responding to “Monica.” There are classes for the parents on family issues such as parenting and domestic violence. Parents and staff sympathize with us concerning our Wisconsin Walker problem as they also face budget cuts sponsored by the now neoliberal collaborator Jerry Brown.
Our 11 year old grandson Liam participated in a protest by his classmates to Brown’s budget cuts. The kids also wrote protest letters to Brown.
The ‘Mission’ is known for its murals. “Conscientizacion” through art (Community organizing through mural art) – a remembering, an awareness, a motivating force – an identity. For example, St. Peter’s Church has a mural two stories high called “500 years of Resistance.” It depicts heroes of the resistance: Bartolomé de las Casas, Oscar Romero, Martin Luther King, Cesar Chavez and others.
The resistance struggled against the Spanish “Conquista” - the age of colonialism; the beginning of exploitation and ‘culture theft’ by the Spanish monarchy and its emissaries. Next, the age of liberalism, exploitation by nationalistic European and U.S. capitalists, and now we have the age of neoliberalism – exploitation by capitalists in control of world financial institutions and supported by the U.S. military. Other murals show resistance in other parts of the world such as the Philippines and Nepal. Resistance to the U.S. neoliberal policy on immigration is also depicted on a mural. One mural reminded me that some Mayans were never conquered.
1931 Q.A. on liberalism:
“…and so it happened that the teaching of Leo XIII, so noble and lofty and so utterly new to worldly ears, was held suspect by some, even among Catholics, and to certain ones it even gave offense. For it boldly attacked and overturned the idols of Liberalism…” Para. 14
We visit with friends we knew in Bolivia some 40 years ago. We remember the Bolivian struggle and our part in the resistance. Joanne and I were married in Cochabamba and our daughter Dori was born there.
The great victory over neoliberalism in the year 2000 Water War took place in Cochabamba. Che Guevara had been in the area before he was murdered in 1967 on orders from the U.S. I remember a fellow Dominican priest telling us at a community meeting of the Friars in reference to the 1971 bloody grab of power by S.O.A. trained Hugo Banzer: “Bolivia is where communism was killed and buried.” I felt the brother was lost in his own head battles. Banzer’s governments provided a transfer from liberalism to neoliberalism; he was also president during the Water War. The S.O.A. headquarters in Columbus, GA display a picture of Banzer as one its honored former students.
Bolivian president and former labor leader, Evo Morales, has an acute awareness of current political reality. He prophesized to a large crowd celebrating the new Bolivian constitution in January, 2009: “I want you to know something, the colonial state ends here. Internal colonialism and external colonialism ends here. Sisters and brothers, neoliberalism ends here too.” (Dancing with Dynamite, Benjamin Dangl, 2010, AK PRESS)
Reflection and personal experience educated Morales. Resistance continues.
“The supreme authority of the State ought, therefore, to let subordinate groups handle matters and concerns of lesser importance, which would otherwise dissipate its efforts greatly. Thereby the State will more freely, powerfully, and effectively do all those things that belong to it alone because it alone can do them; directing, watching, urging, restraining, as occasion requires and necessity demands. Therefore, those in power should be sure that the more perfectly a graduated order is kept among the various associations, in observance of the principle of ‘subsidiary function,’ the stronger social authority and effectiveness will be the happier and more prosperous the condition of the State.” Para. 80
Joanne and I have been in San Francisco for three months visiting our daughter and her family. We try to make ourselves useful by babysitting, but besides having fun with the kids we visit lots of new places and reminisce with old friends who happen to live here. We have a small apartment near our daughter two blocks from Mission Street – once part of the Camino Real.
You don’t hear much English spoken on Mission Street. The district where we live is called the ‘Outer Mission’ or ‘Excelsior’, former home of Jerry Garcia. Years ago it was an Italian neighborhood, but now it is mostly Asian and Latino. The young Chinese woman who runs the bakery on the corner speaks Cantonese, Spanish and English. We take our 20 month granddaughter Monique to a play school where her playmates are Chinese and Latino. They get along fine, all learning to speak English – including the parents. Monique has no problem responding to “Monica.” There are classes for the parents on family issues such as parenting and domestic violence. Parents and staff sympathize with us concerning our Wisconsin Walker problem as they also face budget cuts sponsored by the now neoliberal collaborator Jerry Brown.
Our 11 year old grandson Liam participated in a protest by his classmates to Brown’s budget cuts. The kids also wrote protest letters to Brown.
The ‘Mission’ is known for its murals. “Conscientizacion” through art (Community organizing through mural art) – a remembering, an awareness, a motivating force – an identity. For example, St. Peter’s Church has a mural two stories high called “500 years of Resistance.” It depicts heroes of the resistance: Bartolomé de las Casas, Oscar Romero, Martin Luther King, Cesar Chavez and others.
The resistance struggled against the Spanish “Conquista” - the age of colonialism; the beginning of exploitation and ‘culture theft’ by the Spanish monarchy and its emissaries. Next, the age of liberalism, exploitation by nationalistic European and U.S. capitalists, and now we have the age of neoliberalism – exploitation by capitalists in control of world financial institutions and supported by the U.S. military. Other murals show resistance in other parts of the world such as the Philippines and Nepal. Resistance to the U.S. neoliberal policy on immigration is also depicted on a mural. One mural reminded me that some Mayans were never conquered.
1931 Q.A. on liberalism:
“…and so it happened that the teaching of Leo XIII, so noble and lofty and so utterly new to worldly ears, was held suspect by some, even among Catholics, and to certain ones it even gave offense. For it boldly attacked and overturned the idols of Liberalism…” Para. 14
We visit with friends we knew in Bolivia some 40 years ago. We remember the Bolivian struggle and our part in the resistance. Joanne and I were married in Cochabamba and our daughter Dori was born there.
The great victory over neoliberalism in the year 2000 Water War took place in Cochabamba. Che Guevara had been in the area before he was murdered in 1967 on orders from the U.S. I remember a fellow Dominican priest telling us at a community meeting of the Friars in reference to the 1971 bloody grab of power by S.O.A. trained Hugo Banzer: “Bolivia is where communism was killed and buried.” I felt the brother was lost in his own head battles. Banzer’s governments provided a transfer from liberalism to neoliberalism; he was also president during the Water War. The S.O.A. headquarters in Columbus, GA display a picture of Banzer as one its honored former students.
Bolivian president and former labor leader, Evo Morales, has an acute awareness of current political reality. He prophesized to a large crowd celebrating the new Bolivian constitution in January, 2009: “I want you to know something, the colonial state ends here. Internal colonialism and external colonialism ends here. Sisters and brothers, neoliberalism ends here too.” (Dancing with Dynamite, Benjamin Dangl, 2010, AK PRESS)
Reflection and personal experience educated Morales. Resistance continues.
Saturday, March 12, 2011
GHOSTS PART III: WILL THE NODERS BE OF ANY HELP?
Wisconsin has become Armageddon for labor unions and their foes. The battle will have repercussions throughout the rest of the century and beyond. Although Wisconsin is the focus, battles are also being fought in Ohio and Indiana. Public service workers are the largest section of unionized workers. If collective bargaining rights are taken away from them, it won’t be long and labor will no longer have a voice in the work place or national economic issues.
Let’s call in the Four Horsemen for an apocalyptic moment of inspiration. In 1924, after Rerum Novarum 1891 and before Quadragesimo Anno 1931, sports writer Grantland Rice described the Notre Dame backfield as “the four horsemen” after they defeated Army at Yankee Stadium. Notre Dame went on to an undefeated season with a Rose Bowl win over the ‘infidels,’ (representatives of the dominant culture) of Stanford. (Book of the Apocalypse C.6, vs. 2-7)
Notre Dame’s legendary four horsemen may have been only a remote factor in labor history, but it can’t be denied they were men of courage. They represented a small Roman Catholic College in the northern Indiana woods. Their fans were low paid immigrant workers without status who were discriminated against because of their religion and race. In 1925 fans of the “fighting Irish” had status at least in their own minds. In a battle such as the Armageddon in Wisconsin, courage is a necessity. The courage demanded is the courage to speak out in spite of plutocrats who attempt to control politics and the ideas that shape politics discussed at universities.
The ghosts of the four horsemen could visit current theologians at Notre Dame working a miracle of “conscientizacion” (awareness and courage for action). Without the inspiration of the ghosts, the core of Catholic Social Teaching, the right and necessity of unions, will continue to be sidestepped at Notre Dame, Indiana. They will be no longer the “fighting Irish” but “soupers” (Irish who gave up their religion for that of conquering English in exchange for soup) with full stomachs accepting the money of the plutocrats.
Who are the Notre Dame theologians with the potential to make a difference? Let us consider three: Daniel G. Groody, CSC, Vincent D. Rougeau and Gustavo Gutiérrez, O.P.
Rev. Groody is outstanding on developing a righteous theology of understanding, respect and acceptance for immigrant workers. But what is to be done about their suffering? Immigration reform – OK, but what good would immigration reform do if workers continue to be exploited and alienated from each other? Immigration reform with the guarantee of union protection and a voice for all workers is a must. A vague law without advocates is meaningless.
Groody lists all of the major Roman Catholic documents on social concerns in his book Globalization, Spirituality, and Justice. Not once does he note that a key concept is the right and necessity of workers to organize. The first Encyclical Rerum Novarum in 1891 recognized the importance of worker’s organizations. This is a key concept. Q.A. re-affirms this crucial point as do the other following Encyclicals.
Pius XI in Q.A. (“Reconstruction of the Social Order”) on workers’ associations:
“Leo’s learned treatment and vigorous defense of the natural right to form associations began, furthermore, to find ready applications to other associations also and not alone to those of the workers.” Para.37
However, Groody correctly notes that the key concept in Q.A. is ‘Subsidiarity.’ A political structure that gives a voice to only one entity, e.g. the king or the plutocrats, is unjust. Other entities in society have a right to a voice. Qaddafi claims he is the “vox populi” – the voice of the people. Our very own Scotty Walker in Wisconsin makes the same claim.
“Subsidiarity” was a revolutionary concept in 1931 when free market liberals made the rules. Labor was considered a commodity to be bought and sold at will. We are in the same situation today. Pius XI in 1931 called for a “Reconstruction of the Social Order.” To a limited extent this was achieved, but destruction of these achievements is now the goal of free market neo-liberalism.
Pius XI in Q.A. (“Reconstruction of the Social Order”) on “Subsidiarity”:
“…it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them.” Para.79
Groody’s comment: “Subsidiarity, in this sense, becomes a corrective against the concentration of power and resources in the hands of a privileged elite. It helps put limits on government and keeps it from assuming totalitarian control over smaller constituencies, such as individuals, families, and local organizations, in way that would render them powerless.” (Globalization, Spirituality, and Justice, p. 115) Rev. Groody has potential; he is worth a visit from the ghosts.
Vincent Rougeau is a professor of law at Notre Dame. He is not a professional theologian but has written a very important book on Catholic Social Teaching. (Christians in the American Empire, Oxford University Press 2008) Rougeau does an indispensible service by pointing out how an individualistic view of law distorts U.S. court decisions on “affirmative action” cases. If the Catholic Social Teaching principles Subsidiarity and Solidarity (best articulated by Pope John Paul II) would be used in these decisions, justice would be better served with reference to the common good. Rougeau’s over all view is “cosmopolitan.” He challenges the “manifest destiny” view still present in the American collective sub-conscious. (my terms not his) However, Rougeau does not recognize the importance of the labor movement in his book. A visit from the ghosts would be helpful.
Gustavo Gutiérrez, O.P. is a visiting professor of theology at Notre Dame. The Peruvian priest has gained great renown as the father of “liberation theology.” Gutiérrez states that liberation theology “is a new way to do theology.” “Theology as a critical reflection on historical praxis is a liberating theology, a theology of the liberating transformation of the history of humankind and also that part of humankind –gathered into ecclesia – which openly confesses Christ.” (A Theology of Liberacion, p. 12, Orbis Books,1988.) The given material for liberation theology is Sacred Scripture and experience. It is a process of “conscientizacion” - awareness with courage to act for justice. Gutierrez’ liberation theology demands radical social change and points out the futility of depending on the development of a fundamentally flawed economic structure.
Liberation theology requires openness to the world and history, and therefore openness to the labor movement. The U.S. labor movement led the fight against privatization and unfair trade agreements (read neo-liberalism), but the most significant victory was in Cochabamba, Bolivia, where in the year 2000 labor leader Oscar Olivera in cooperation with other groups stopped the takeover of water rights by U.S. based Bechtel Corporation. (COCHABAMBA! Oscar Olivera with Tom Lewis. Also see the recent film, “Even the Rain”)
The battle in Wisconsin is class warfare waged not only by public service workers but also by their migrant worker allies. In Milwaukee, immigrant worker center Voces de la Frontera has responded to the Madison situation with busloads of protesting workers. Madison has been an inspirational time for worker solidarity.
Gutiérrez quotes Quadragesimo Anno: “In fact, human society now, because it is founded on classes with divergent aims and hence opposed to one another and therefore inclined to enmity and strife, continues to be in violent condition and is unstable and uncertain.” Para. 82
The four horsemen of the twenties knew what the statue at the top of the “Noder Dame” golden dome stood for. (Notre Dame – Nuestra Senora – Our Lady) A reminder by the ghosts to Gustavo Gutiérrez, and he would surely recognize the symbol of justice for all the Americas.
Let us quote from the book of the Apocalypse Ch.12, v. 1-2:
“A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was with child and wailed aloud in pain as she labored to give birth.”
All three of these N.D. professors have incorporated in their work and added to a long tradition of Catholic social thought. They have progressed beyond the theology of the first two Encyclicals on Catholic Social teaching. Our analysis attempts to focus only on Q.A. and R.N. and show that minimizing or flat out forgetting the basic and key concept of Catholic Social Teaching, the right of workers to form associations weakens the structure of the tradition and the ability to enter into the battle of Armageddon.
These three prominent professors need to speak out on the most important economic, political and moral issue of our time. It is frightening, but the four horsemen, the ghosts, are on the way.
Let’s call in the Four Horsemen for an apocalyptic moment of inspiration. In 1924, after Rerum Novarum 1891 and before Quadragesimo Anno 1931, sports writer Grantland Rice described the Notre Dame backfield as “the four horsemen” after they defeated Army at Yankee Stadium. Notre Dame went on to an undefeated season with a Rose Bowl win over the ‘infidels,’ (representatives of the dominant culture) of Stanford. (Book of the Apocalypse C.6, vs. 2-7)
Notre Dame’s legendary four horsemen may have been only a remote factor in labor history, but it can’t be denied they were men of courage. They represented a small Roman Catholic College in the northern Indiana woods. Their fans were low paid immigrant workers without status who were discriminated against because of their religion and race. In 1925 fans of the “fighting Irish” had status at least in their own minds. In a battle such as the Armageddon in Wisconsin, courage is a necessity. The courage demanded is the courage to speak out in spite of plutocrats who attempt to control politics and the ideas that shape politics discussed at universities.
The ghosts of the four horsemen could visit current theologians at Notre Dame working a miracle of “conscientizacion” (awareness and courage for action). Without the inspiration of the ghosts, the core of Catholic Social Teaching, the right and necessity of unions, will continue to be sidestepped at Notre Dame, Indiana. They will be no longer the “fighting Irish” but “soupers” (Irish who gave up their religion for that of conquering English in exchange for soup) with full stomachs accepting the money of the plutocrats.
Who are the Notre Dame theologians with the potential to make a difference? Let us consider three: Daniel G. Groody, CSC, Vincent D. Rougeau and Gustavo Gutiérrez, O.P.
Rev. Groody is outstanding on developing a righteous theology of understanding, respect and acceptance for immigrant workers. But what is to be done about their suffering? Immigration reform – OK, but what good would immigration reform do if workers continue to be exploited and alienated from each other? Immigration reform with the guarantee of union protection and a voice for all workers is a must. A vague law without advocates is meaningless.
Groody lists all of the major Roman Catholic documents on social concerns in his book Globalization, Spirituality, and Justice. Not once does he note that a key concept is the right and necessity of workers to organize. The first Encyclical Rerum Novarum in 1891 recognized the importance of worker’s organizations. This is a key concept. Q.A. re-affirms this crucial point as do the other following Encyclicals.
Pius XI in Q.A. (“Reconstruction of the Social Order”) on workers’ associations:
“Leo’s learned treatment and vigorous defense of the natural right to form associations began, furthermore, to find ready applications to other associations also and not alone to those of the workers.” Para.37
However, Groody correctly notes that the key concept in Q.A. is ‘Subsidiarity.’ A political structure that gives a voice to only one entity, e.g. the king or the plutocrats, is unjust. Other entities in society have a right to a voice. Qaddafi claims he is the “vox populi” – the voice of the people. Our very own Scotty Walker in Wisconsin makes the same claim.
“Subsidiarity” was a revolutionary concept in 1931 when free market liberals made the rules. Labor was considered a commodity to be bought and sold at will. We are in the same situation today. Pius XI in 1931 called for a “Reconstruction of the Social Order.” To a limited extent this was achieved, but destruction of these achievements is now the goal of free market neo-liberalism.
Pius XI in Q.A. (“Reconstruction of the Social Order”) on “Subsidiarity”:
“…it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them.” Para.79
Groody’s comment: “Subsidiarity, in this sense, becomes a corrective against the concentration of power and resources in the hands of a privileged elite. It helps put limits on government and keeps it from assuming totalitarian control over smaller constituencies, such as individuals, families, and local organizations, in way that would render them powerless.” (Globalization, Spirituality, and Justice, p. 115) Rev. Groody has potential; he is worth a visit from the ghosts.
Vincent Rougeau is a professor of law at Notre Dame. He is not a professional theologian but has written a very important book on Catholic Social Teaching. (Christians in the American Empire, Oxford University Press 2008) Rougeau does an indispensible service by pointing out how an individualistic view of law distorts U.S. court decisions on “affirmative action” cases. If the Catholic Social Teaching principles Subsidiarity and Solidarity (best articulated by Pope John Paul II) would be used in these decisions, justice would be better served with reference to the common good. Rougeau’s over all view is “cosmopolitan.” He challenges the “manifest destiny” view still present in the American collective sub-conscious. (my terms not his) However, Rougeau does not recognize the importance of the labor movement in his book. A visit from the ghosts would be helpful.
Gustavo Gutiérrez, O.P. is a visiting professor of theology at Notre Dame. The Peruvian priest has gained great renown as the father of “liberation theology.” Gutiérrez states that liberation theology “is a new way to do theology.” “Theology as a critical reflection on historical praxis is a liberating theology, a theology of the liberating transformation of the history of humankind and also that part of humankind –gathered into ecclesia – which openly confesses Christ.” (A Theology of Liberacion, p. 12, Orbis Books,1988.) The given material for liberation theology is Sacred Scripture and experience. It is a process of “conscientizacion” - awareness with courage to act for justice. Gutierrez’ liberation theology demands radical social change and points out the futility of depending on the development of a fundamentally flawed economic structure.
Liberation theology requires openness to the world and history, and therefore openness to the labor movement. The U.S. labor movement led the fight against privatization and unfair trade agreements (read neo-liberalism), but the most significant victory was in Cochabamba, Bolivia, where in the year 2000 labor leader Oscar Olivera in cooperation with other groups stopped the takeover of water rights by U.S. based Bechtel Corporation. (COCHABAMBA! Oscar Olivera with Tom Lewis. Also see the recent film, “Even the Rain”)
The battle in Wisconsin is class warfare waged not only by public service workers but also by their migrant worker allies. In Milwaukee, immigrant worker center Voces de la Frontera has responded to the Madison situation with busloads of protesting workers. Madison has been an inspirational time for worker solidarity.
Gutiérrez quotes Quadragesimo Anno: “In fact, human society now, because it is founded on classes with divergent aims and hence opposed to one another and therefore inclined to enmity and strife, continues to be in violent condition and is unstable and uncertain.” Para. 82
The four horsemen of the twenties knew what the statue at the top of the “Noder Dame” golden dome stood for. (Notre Dame – Nuestra Senora – Our Lady) A reminder by the ghosts to Gustavo Gutiérrez, and he would surely recognize the symbol of justice for all the Americas.
Let us quote from the book of the Apocalypse Ch.12, v. 1-2:
“A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was with child and wailed aloud in pain as she labored to give birth.”
All three of these N.D. professors have incorporated in their work and added to a long tradition of Catholic social thought. They have progressed beyond the theology of the first two Encyclicals on Catholic Social teaching. Our analysis attempts to focus only on Q.A. and R.N. and show that minimizing or flat out forgetting the basic and key concept of Catholic Social Teaching, the right of workers to form associations weakens the structure of the tradition and the ability to enter into the battle of Armageddon.
These three prominent professors need to speak out on the most important economic, political and moral issue of our time. It is frightening, but the four horsemen, the ghosts, are on the way.
Tuesday, March 1, 2011
GHOSTS: Part 2
Archbishop Listecki of Milwaukee supports public service workers in Wisconsin. Listecki refers to the 1986 U.S. Bishops’ document Economic Justice for All. How do you explain such an event? Moribund Catholic Social Teaching dragged out of the basement of the bankrupt Archdiocese – no way! But it happened.
It must be the ‘ghosts’ again. The ghosts of Krugman and Reich are the classical capitalist economists Adam Smith, David Ricardo and Thomas Malthus. Listecki’s ghosts are Milwaukee Catholic Social Teaching giants who are innumerable. They taught and put into practice Quadragesimo Anno in the 1930’s. Let’s mention Cardinal Mench, Bishop Hass, and priest Russell Beix. Interestingly enough, Bishop Hass was an advisor to Franklin Roosevelt.
Listecki’s support for workers was a major breakthrough. Post Vatican II right wing Catholicism is creating a new narrative. Pius XI wouldn’t recognize it as Catholic. Reactions include a fierce push back by liberals, (e.g. Call to Action) an automatic discounting by the faithful of anything said by the bishops, or just a walking away. Those with little or a distorted knowledge of Catholic theology jumped on the right wing band wagon to denounce national social programs as suggested by Q.A. and Rerum Novarum. President Obama’s National Health Care law was attacked by Catholic Bishops including Listecki. The Catholic Social Teaching originally authored by conservative Popes Leo XIII and Pius IX was forgotten.
An indication that there was really something wrong was when right wing journalist Robert Novak decided to become a Roman Catholic. Worse, we now have Newt Gingrich embracing Catholicism in his attempt to become president.
Pope John Paul II is a focus of the debate between R.C. liberals and conservatives. J.P. II and John XXIII are at opposite poles on church political structure. Vatican II implied a radical change in structure by advocating freedom of conscience, recognition that the Holy Spirit – ‘ghost’ if you will - enlightens all, parish councils, and bishop’s conferences. These notes of Vatican II indicate a less authoritarian Church – a non brokered religion. J.P. II swung the other way. The principle of subsidiarity presented in Q.A. was interpreted as viable, but subject to Vatican approval. J.P. II’s refusal to consider women priests dumfounded biblical scholars and women’s rights advocates. He strongly rejected communism as have popes in the past. As a result J.P. II became the Pope of the right wing. Gingrich and his wife have produced a film about J.P. II and the fall of communism in Poland.
Forgotten by liberals and conservatives is the fact that John Paul II wrote very strong encyclicals concerning worker’s rights – e.g. Laborem Exercens – “labor unions are indispensible, labor is prior to capital.” A classmate, Professor Al Gini of Loyola University – Chicago, claims that this encyclical is the best writing on ‘work’ since Marx. My guess is that Gingrich knows that J.P. II in Cuba during a homily denounced neo-liberal trade agreements and the U.S. trade embargo on Cuba. Fidel Castro clapped and cheered. I doubt that this is in the Gingrich film.
It is recognized that J.P. II and John XIII are polar opposites on Church authority, but they are in conformity on Catholic Social Teaching with J.P. II, an even stronger advocate of workers’ rights than the documents of Vatican II. (OK – OK - We’ll get to subsidiarity later.)
Has Archbishop Listecki and his inspiring ghosts re-entered Catholic Social Teaching into the dialogue on economic justice? If his intervention is considered a church pronouncement, it will be useless, but if it is taken and given in the spirit of discussion we can move ahead. The situation in Wisconsin is a confrontation of power blocks, but it is a moral issue and should be resolved with reference to the common good as the social encyclicals suggest.
It must be the ‘ghosts’ again. The ghosts of Krugman and Reich are the classical capitalist economists Adam Smith, David Ricardo and Thomas Malthus. Listecki’s ghosts are Milwaukee Catholic Social Teaching giants who are innumerable. They taught and put into practice Quadragesimo Anno in the 1930’s. Let’s mention Cardinal Mench, Bishop Hass, and priest Russell Beix. Interestingly enough, Bishop Hass was an advisor to Franklin Roosevelt.
Listecki’s support for workers was a major breakthrough. Post Vatican II right wing Catholicism is creating a new narrative. Pius XI wouldn’t recognize it as Catholic. Reactions include a fierce push back by liberals, (e.g. Call to Action) an automatic discounting by the faithful of anything said by the bishops, or just a walking away. Those with little or a distorted knowledge of Catholic theology jumped on the right wing band wagon to denounce national social programs as suggested by Q.A. and Rerum Novarum. President Obama’s National Health Care law was attacked by Catholic Bishops including Listecki. The Catholic Social Teaching originally authored by conservative Popes Leo XIII and Pius IX was forgotten.
An indication that there was really something wrong was when right wing journalist Robert Novak decided to become a Roman Catholic. Worse, we now have Newt Gingrich embracing Catholicism in his attempt to become president.
Pope John Paul II is a focus of the debate between R.C. liberals and conservatives. J.P. II and John XXIII are at opposite poles on church political structure. Vatican II implied a radical change in structure by advocating freedom of conscience, recognition that the Holy Spirit – ‘ghost’ if you will - enlightens all, parish councils, and bishop’s conferences. These notes of Vatican II indicate a less authoritarian Church – a non brokered religion. J.P. II swung the other way. The principle of subsidiarity presented in Q.A. was interpreted as viable, but subject to Vatican approval. J.P. II’s refusal to consider women priests dumfounded biblical scholars and women’s rights advocates. He strongly rejected communism as have popes in the past. As a result J.P. II became the Pope of the right wing. Gingrich and his wife have produced a film about J.P. II and the fall of communism in Poland.
Forgotten by liberals and conservatives is the fact that John Paul II wrote very strong encyclicals concerning worker’s rights – e.g. Laborem Exercens – “labor unions are indispensible, labor is prior to capital.” A classmate, Professor Al Gini of Loyola University – Chicago, claims that this encyclical is the best writing on ‘work’ since Marx. My guess is that Gingrich knows that J.P. II in Cuba during a homily denounced neo-liberal trade agreements and the U.S. trade embargo on Cuba. Fidel Castro clapped and cheered. I doubt that this is in the Gingrich film.
It is recognized that J.P. II and John XIII are polar opposites on Church authority, but they are in conformity on Catholic Social Teaching with J.P. II, an even stronger advocate of workers’ rights than the documents of Vatican II. (OK – OK - We’ll get to subsidiarity later.)
Has Archbishop Listecki and his inspiring ghosts re-entered Catholic Social Teaching into the dialogue on economic justice? If his intervention is considered a church pronouncement, it will be useless, but if it is taken and given in the spirit of discussion we can move ahead. The situation in Wisconsin is a confrontation of power blocks, but it is a moral issue and should be resolved with reference to the common good as the social encyclicals suggest.
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