THE SIMPLE LIFE

AUSTERITY FOR WHOM – Just the Greeks?

   According to Catholic Social Teaching (C.S.T.), - but still, the emphasis is on pre Vatican II documents – e.g. Pius XII and John XXIII. (Mater et Magistra–1961, Pacem in Terris–1963 with a sneak look at a statement by a regional bishops’ conference, encouraged by Vatican II and a comment by Pope John Paul II)

   The U.S. is a wealthy nation.  Are the wealthy responsible to pay in to resolve the looming debt crisis in the U.S.? (A resounding yes from C.S.T.)

   Are the wealthy in the U.S. in Europe & Asia responsible to save the Greek economy? (A resounding yes from C.S.T.)

   Are the relatively wealthy world-wide responsible for the world’s poor?                                      (A resounding yes from C.S.T.)

   AND – What about the environment?  It’s daunting – OK, forget about C.S.T., read the last book of the Christian Bible, The Book of the Apocalypse, and get ready.

FINAL CAUSE, POVERTY, OVERPRODUCTION, AND THE ENVIRONMENT

   Is a move to the “simple” life by industrialized nations a choice or a must?  Three factors to consider, first, the collapse of the environment as we know it:

 “In the spring of 2009, researchers arriving in Bolivia found that the eighteen-thousand year old Chacaltaya Glacier is ‘gone, completely melted away as of some sad, undetermined moment early this year.’ These glaciers are the reservoirs for entire continents, watering the billions of people who have settled down stream precisely because they guaranteed a steady supply.” (Bill McKibben, earth, Times Books 2010, p. 7)

   Second, the end of work as we know it: “We are entering a new age of global markets and automated production. The road to a near–workerless economy is within sight.” (Jeremy Rifkin, End of Work, G.P. Putman’s Sons, N.Y. 1996, p. 292)  Where do we, the middle class and the poor, get purchasing power?

   Third, the devastating poverty in many regions of the world: “The 2010 estimate, the most recent, (U.N.) says that 925 million people were undernourished in 2010.” (www.worldhunger.org)

THE FINAL CAUSE

 

   A strength of Catholic Social Teaching is that it is formed by designating a purpose for the economy.  This would be called the final cause dictated by nature itself.  Pius XII said, “the end of public economy, which end is to insure a stable sufficiency of goods and of material services, directed in turn towards improving moral, cultural and religious conditions.”  He also insisted the principle of solidarity dictated that ALL have the right to decent living and concern should be national and internationally.

    “Solidarity demands that the excessive and provocative inequalities in living standard among different groups in a nation be eliminated.”  “Let every nation develop its own potentialities with regard to living standards and employment and let it contribute to the corresponding progress of less fortunate nations.” (Pius XII, Christmas Message 1952)

  This very strength is also a weakness in that people of good will disagree about the purpose of the economy and the means to achieve the goal.  The goal of the economy in a democracy and how this goal is to be pursued are determined politically.  Both the goal and the “how” are moral decisions.  The choice to proceed democratically is also a moral choice.  The Church, the church hierarchy with their wealthy allies, need to be involved in the discussion with an openness that at present is not there.  Successful conclusions cannot be forced without dialogue.

  Post enlightenment science gave up on causes and relies on correlations and testing to achieve conclusions.  Conclusions are always open to revision or rejection. What works is “truth.” The success of this method cannot be argued.    The science of economics does not consider the purpose of the economy as one of the factors, let alone a cause of production, as land – labor – and capital, because of the diversity of goals.  But it does emerge that GROWTH is the driving force.  Translated into Catholic Social Teaching categories, GROWTH would be – the final cause.  Contrast GROWTH with Pius XII statements and John XXIII.  For example:

 “What the Catholic Church teaches and declares regarding the social life and relationships of men is beyond question for all time valid.  The cardinal point of this teaching is that individual men are necessarily the foundation, cause, and end of all social institutions.  We are referring to human beings in so far as they are social by nature …” (Mater et Magistra, 1961, para. 218 -219.)  The first part of Mater et Magistra is a positive review of the teachings of Pius XII.

 ECONOMIC GROWTH – A CONTRADICTION:  PRODUCTION AND POVERTY

   Growth is the final cause or purpose of the U.S. economy on both sides of the divisive chasm between the dominant political parties in the U.S.   Consider the following:

 “The concept of a moral society that I take as the benchmark for examining what difference economic growth makes is the image held out by the Enlightenment thinkers whose ideas were key to the creation of America as an independent nation and have remained central to Western thinking ever since.   Its crucial elements include openness of opportunity, tolerance, economic and social mobility, fairness and democracy.   America’s greatest need today is to restore the reality and thereby, over time,  the confident perception, that our people are moving ahead.  If doing so will require public policy choices that are hard, so be it.  ONLY WITH SUSTAINED ECONOMIC GROWTH, and the sense of confident progress that follows from the advance of living standards for MOST of its citizens, can even a great nation find the energy, the wherewithal, and most importantly the human attitudes that together sustain an open, tolerant and democratic society, (p. 436) …when Ronald Reagan, evolving from his career as an actor, appeared on television in G.E. commercials proclaiming “Progress is or most important product,” most American viewers understood that he was associating the company’s contribution to society with more than just the products it manufactured and sold.  …Today the same presumption of a connection running from technological progress to material progress to progress in more fundamental indeed moral dimensions of human life is evident at Disney World’s EPCOT in Orlando Florida.  (Benjamin M. Friedman, The Moral Consequences of  Economic Growth,  Knopf,  2005, p.21)

   Robert Reich, President Clinton’s Secretary of Labor and supporter of NAFTA says,  “…both the United States and China are capable of producing far more than their own consumers are able of buying. …both societies are threatened by a disconnect between production and consumption.” (Robert Reich, Aftershock, Alfred A. Knopf, NY. 2010, p. 7 3 -74.)

The problem of overproduction was recognized by Marx (the cause of recessions and depressions, Das Capital) and Pius XII.

Pius XII said,

   “In the face of the pressing duty in the field of social economy of balancing production with consumption, production wisely measured to the needs and dignity of men, the problem of the regulation and of the establishment of the economy. In so far as production is concerned, is today of prime importance.” (Pius XII, “Discourse to International Congress of Social Studies,” June 3, 1950)

Marx wrote:   “The historical value and justification of the capitalist are to be found in the fact that he ruthlessly forces the human race to produce for production’s sake;…” (Karl Marx, Capital, the Communist Manifesto and other writings, The Modern Library, 1959, p. 160.  For a more complete explanation see Chapter XXIV – “Crises” p. 293)

   Economic growth as such can-not be the driving force of the economy if we are to survive.  Growth has to be in terms of preservation of the environment.  Growth in the sense of increased economic activity for the marginalized must be factored in, but it can’t be in terms of destroying the environment.  Austerity is proportionally necessary for all,  not to save the banks and the financial system, but to save the environment and humanity.  The question of jobs in the Wisconsin recall election is discouraging.  The debate is over who can create or who has created more jobs.  Nothing is said about what kind of jobs: union jobs with benefits – with the right to collective bargaining?  Are they “green” jobs?  Repair the infra-structure – why? - to support and augment the current economic structure to continue the consumer society?

   It’s a question for Europe’s leaders as well.  Germany wants Greece to bite the bullet and accept austerity but doesn’t Germany have some responsibility?  The reason for the austerity program:

Olli Rehn, European commissioner for economic and financial affairs said, “It’s a false debate,” in reference to differences between France and new president Holande favoring European stimulus programs and Germany’s Merkel favoring austerity for the poor countries such as Greece. “Everyone favors growth, but Germany will not allow old fashioned pump-priming oiled by new deficit spending.  Mrs. Merkel wants sustainable growth.”  (“International Herald Tribune,” May 15, 2012)  But what does sustainable mean, annual 3% growth until doomsday?  It should mean a good life for all while respecting the limits and sacredness of the environment.

   European leaders make no reference to preferential option for the poor or protection for the environment.  We need a different way of thinking- beyond the “age of the enlightenment.”  Where’s the medieval age Francis of Assisi when we need him?

   Respect for the environment: let’s look at a May First document issued in 1980 by U.S Heartland Bishops.  Remember - regional bishop’s conferences were encouraged by Vatican II. 

   “The first human inhabitants of the land were nomadic American Indians.  Although belonging to distinct groupings and cultures, these Native Americans shared an attitude of respect for the earth and for all the natural world.  Their way of life and their religion were based on a sense of harmony with the nature and a sense of gratitude to the Spirit who provided for their needs through the bounty of the earth and other living creatures.” (Strangers and Guests, A Regional Catholic Bishops’ Statement on Land Issues, May 1, 1980, pp. 3-4)

   The “Heartland Bishops” refer to a Homily of John Paul II during a Mass at Yankee Stadium in 1979. (p. 16)   “Christians will want to be in the vanguard in favoring ways of life that decisively break with a frenzy of consumerism, exhausting and joyless.”  “WE MUST FIND A SIMPLE WAY OF LIVING.”

  (Vatican.va/holy_father/john_paul_ii/homilies/1979…/hf_jp-ihom_19791002_usa-newyork_en.html)

   It is possible to find political agreement on: looking for and finding a “final cause” for the economy.  Two reasons:  a given human natural respect for people and the environment – and survival.

   Karl Marx and C.H. Douglas would say I told you so.  Are there any Distributists around?  Some of their ideas are still viable.  See previous blog posting: March 26, 2012, “Solutions to the Problem of Inequality.”

Bishop Jenky and Worker Rights

     Before considering and advocating for the “Simple Life” let me comment on the suppression of workers’ rights by the Roman Catholic Church.
     The Roman Catholic Church is not a democracy despite the reforms of Vatican II. Rome dictates rules and policy. It shored up power since Vatican II by elevating extremely conservative leaders to bishops and cardinals. The result is a prioritization of Papal political power over the “sense of the Church.” Rome negated the Vatican II document on freedom of conscience — Dignitatis Humanae — by denouncing women’s right to choose and the use of contraception. To say that the Papal position is the position of the Church, or that it is The Truth, is simplistic and incorrect. Claiming the right to impose the Papal position of health care on Roman Catholic institutions violates freedom of conscience for workers of these institutions and their families — non-Catholics and Catholics alike.
     The latest tirade from an extreme right wing Roman Catholic Bishop is embarrassing but difficult to ignore for one steeped in, and proud of, Roman Catholic Social Teaching. Bishop Daniel R. Jenky of Peoria, Illinois, compared President Obama to Hitler and Stalin in a recent homily. There are a few Roman Catholic lay people with limited theological background who support Bishop Jenky in an attempt to shore up their right wing political agenda of social Darwinism.
     Jenky's comments move him and his right wing political supporters par excellence closer to the scrap heap of theological and political irrelevance. (The full text of Jenky's remarks – www.thecatholicpost.com/post/PostArticle.aspx?ID=2440.)
     The Church does have many rational leaders. Please read “Jesuits letter rebukes Ryan” (New York Times, April 25th 2012)

WHAT IS THE SOURCE OF ROMAN CATHOLIC SOCIAL TEACHING ?

The Torah – A guide for distributive justice from a Faith perspective (Chula Vista)
“In Israel’s Torah, God says, ‘The land is mine; with me you are aliens and tenants ‘ (Lev. 25:23). We are all tenant farmers and resident aliens in a land and on an earth not our own.” John Dominic Crossan, The Greatest Prayer, p. 13, HarperOne, 2010.
A MANDATE TO REMEMBER

The book of Deuteronomy requires an annual Freedom Festival to remember Israel’s liberation from the slavery of Egypt. “… so you will remember, all the days of your life, the day you came out of Egypt.” (Deut. 16) This is the core story of Holy Week.

“Miklat,” the Milwaukee Jewish part of the New Sanctuary Movement, arranged a collaborative Sanctuary – Miklat Seder meal celebration with Congregation Sinai of Fox Point. “Miklat,” refuge in Hebrew, and the Sanctuary Movement assist families who have a member on the cusp of deportation or have already been split apart by deportation. The meal celebration was held at Congregation Sinai on Sunday, April first. Over one hundred of the faithful were in attendance including members of the Sinai Congregation and the “strangers.”

The Seder food, drink and prayers are to remind the gathering of their faith and the freeing of the Israelites from Egyptian slavery. KIDDUSH – THE BLESSING OF WINE – “Blessed are you, eternal God, ruler of the universe, Creator of the vine.” YAHATZ – POOR BREAD – “We break the middle piece of matzah to remind us that when we are poor – a whole loaf of bread is an unheard of luxury.” MAGID – “We were slaves of Pharaoh in Egypt and God brought us out from there with a strong hand and outstretched arm.” “… you are to feast on all good things … you the Levite and the stranger that lives with you.” (Duet. 26) “You must love the stranger as yourself, for you were once strangers yourselves in Egypt.” (Lev. 19)

According to the great Jewish biblical scholar Moses Maimonides, the teaching from the Torah to respect the “stranger,” was a moral principle that: “strengthened the bond of love and brotherhood among the children of men.” Maimonides was born in ll35 in Cordoba, Spain and wrote in Arabic. (Moses Maimonides, The Guide for the Perplexed, Translated from the original Arabic by M, Friedlander , Ph.D. Dover Publications, 1956.)
The Seder is not only a reminder of tradition, but also recognition of the convergence of the faith story and our current situation of injustice. During the event Jennifer Martinez told of her husband being deported to Mexico leaving her without a husband and her four children without a father.

Rabbi Cohen of Congregation Sinai noted: “In his book Exodus and Revolution, Professor Michael Walzer proposes a remarkable thesis – since the time of Exodus, every western social revolution has consciously modeled itself after a pattern set down during the Israelites’ liberation. Walzers’ argument establishes the Exodus text as a paradigmatic influence on the way we see ourselves and particularly the ways in which we engage in social change.”
The Seder gave us hope and inspiration to continue the struggle for justice, for the - “strangers”- the immigrant families.
MAY DAY SOLIDARITY MARCH: SUNDAY APRIL 29, 2012 – 1230 P.M. ASSEMBLY AT
VOCES DE LA FRONTERA (5th and WASHINGTON, MILWAUKEE – MARCH TO VETERANS PARK AT THE LAKE)

SOLUTIONS THE PROBLEM OF INCOME INEQUALITY

Is income inequality really a problem? Economists say yes; a depressed economy is
the result of income inequality. Purchasing power is limited to the extent that trade – exchange - does not function to satisfy the population’s needs and desires. A massive amount of money is floating above the real economy in the equity markets producing nothing but token wealth for the rich, inflationary pressure and anxiety. Morally it is wrong. Some have massive wealth while others have nothing. Also, the few rich who control financial markets have the money power to dominate politics at the expense of the middle class and the poor. This is a situation ripe for violence. Where is occupy Wall Street going? What if we consider it a global question?

Simply letting the economy collapse and starting over is not the answer. The
bail-outs were necessary, but, Where Do We Go From Here: Chaos: Or Community? (Martin Luther King) The solution will be political; that is, include the opinions of the rich and poor; also there must be compromise and experimentation. A defined goal – final cause, is needed; e.g. “the common good with preferential option for the poor,” and respect for the environment. Establishing reasons for the goal will be necessary. The remnants of those that still advocate for the realism and practicality of traditional Catholic Social Teaching need to be included in the conversation. The idealistic and existentialist approach of the current Roman Catholic hierarchy and their “liberal” critics is more a distraction than a help to alter the current destructive path of economic theory, but even their ideas should be considered.

In this posting let us look at some ideas from a little before, during, and after the epoch of Pope Pius XII (1939 - 1958). We will consider C. H. Douglas, the Distributists, and John Ryan, labor priest of the 1920’s and 1930’s, along with Pius XII. A comment from a pending book by C. F. Hinze of Fordham University will
give us a new insight on Father John Ryan. The temptation to allow Martin Luther King and John Paul II some space will not be resisted. The effect of U.S. economic policy outside the country will be considered with information from a new book on Bolivia, They Make Us Dangerous, by former Racine Dominican sister Dr. Frances Payne who spent 16 years in the Andean country.

The commentators on economics that we will consider were not generally accepted at the time they wrote, but did get some respect in that they pointed to serious problems that still exist such as income inequality and worker alienation.
The solutions they offer need to be looked at once more.

CLIFFORD HUGH DOUGLAS, 1879 – 1952

Douglas showed that wages were not sufficient to buy the goods produced because the price of goods included not only the cost of labor but the cost of raw materials, profit and credit. He proposed a system whereby workers would get a monthly stipend to make up the deficiency in wages so that the goods produced could be purchased. This is called a “Social Credit.” For Douglas, the people, not the banks, were the inheritors of natural resources, and future labor was the potential of workers not the financial system. The seeming infinite capacity of production coupled with the capitalistic system’s needs for profits and purchasing power, require overproduction and the necessity for war to conquer new markets, raw materials and cheaper labor. Such needs provide a stimulus for inflation and trigger a need for contradictory austerity programs to control inflation. Creditors don’t like to be paid back with cheap money. Douglas is credited with influencing J.M Keynes on the importance of purchasing power.

Douglas’ analysis shows that the established final cause – purpose of the capitalist system - is the financial markets (properly, an instrumental cause) and not the common good. This distortion is at the root of the problem. Let’s look at a quote from John Paul II placed in an insightful article about Douglas. John Paul II is quoted from a 1984 homily he preached in Switzerland, a premier financial capitol of the world:

“As a democratic society, I would ask you to look carefully at all that is happening in this powerful world of money! The world of finances is also a human world,our world, subjected to the conscience of all of us; it too is subject to
ethical principles. Thus you should take care that the financial world brings a contribution to world peace through its banking and economic policies and not bring war and injustice - even in an indirect manner.” (San Miguel: Por El Triunfo de la Inmaculada, “Orientaciones Para la Aplicacion de la Doctrina Social de la Iglesia,” por Alain Pilote, www.periodicosanmiguel.org)

Let us jump ahead in history; Martin Luther King, Jr. had a similar proposal with an important added dimension in 1967. He wrote:

“I am now convinced that the simplest approach will prove to be the most effective - the solution to poverty is to abolish it directly by a now widely discussed measure: the guaranteed income.” “We must create full employment or we must create incomes. People must be made consumers by one method or the other.
Once they are placed in this position, we need to be concerned that the potential of the individual is not wasted. New forms of work that enhance the social good will have to be devised for those whom traditional jobs are not available.” (Martin Luther King Jr., Where Do We Go From Here: Chaos Or Community: Harper & Row, 1967, p. 190& 191.) Is it time to look again at Leisure the Basis of Culture by Josef Pieper? Maybe salvation will come from the unemployed, e.g. art work in the jails and immigrant detention centers, discussion groups at Catholic Worker houses, community action by immigrant worker centers (Voces de la Frontera) and Faith based worker groups such as Interfaith Worker Justice.

(Oops – I just tripped over something - F.D.R. Fireside Chat 1934, “…no country, however rich can afford the waste of its human resource. Demoralization caused by
vast unemployment is our greatest extravagance.Morally, it is the greatest menace to our social order.” Cited in: Benjamin M. Friedman, The Moral Consequences of Economic Growth, Alfred A. Knopf. New York, 2005, p. 178.)

Robert Reich wrote in 2010:

“A reverse income tax. The most immediate way to reestablish shared prosperity is through a ‘reverse income tax’ that supplements the wages of the middle class. Instead of money being withheld from their paychecks to pay taxes to the government, money would be added to their paychecks by the government.” (Robert B. Reich, After Shock: The Next Economy And America’s Future, Alfred A. Knopf, New York, 2010, P.129.)

THE DISTRIBUTISTS

The Distributist movement started in the 1920’s and continues to function. Among the founders were: Hilaire Belloc, G.K. Chesterton, and Rev. Vincent McNabb,
O.P. They preached and wrote in England,but had international awareness. Dorothy
Day and Peter Maurin, who initiated the Catholic Worker Movement in the U.S.,are considered distributists. For the Roman Catholics, the Encyclicals Rerum Novarum and Quadragesimo Anno are referred to as the base of their theories.

“Distributism may be described as a social disposition held by those who emphasize life as lived out in a local community.”

… “Distributism encourages the orderly desire for ownership (in particular, the
ownership of the means of production) among individuals, free families, and
independent worker cooperatives.” (Vincent McNabb, O.P. The Church and the Land. Definition provided in the Introduction by William Fahey, IHS Press, Norfolk, VA, 2003, P. 12)

If you’re interested in: freedom through land ownership, organic food, urban gardening, micro loans, income inequality etc., look to the distributists for ideas and reinforcement. Let us sample the works of some of the Distributists – McNabb & Belloc and Dorothy Day – Peter Maurin.

HILAIRE BELLOC 1870 – 1973

Belloc was a well known British writer who was also a political activist and devout Roman Catholic. He opposed Capitalism and Communism.

“There is a third form of society, and is the only one in which sufficiency and security can be combined with freedom, and that form is a society in which property is well distributed and so large a proportion of the families in the State severally OWN and therefore control the means of production as to determine the general tone of society making it neither Capitalist nor Communist, but Proprietary.”
(Hilaire Belloc, An Essay On The Restoration Of Property, p, 29,IHS Press, Norfolk, VA, 2002)

According to Belloc, the C. H. Douglas “Social Credit” plan (see above) did not address the problem of property, only income,and therefore the Douglas analysis was not adequate. Economic freedom could only be secured by the ownership of property – the means of producing wealth. Ownership means control and the ability to choose – a basic human right. Wage slavery and the necessary subsidies for the unemployed are dictated by the few under Capitalism (The Plutocracy) and by the State under Communism.

Change can be brought about incrementally by various political thrusts such as differential taxation to favor ownership and small business (the opposite of a flat tax) and reestablishment of the Guilds. (cf. The Mexican independent labor union F.A.T. Frente Autentico de Trabajadores that advocates for workers as in a factory labor union, cooperative businesses, as well as credit unions.)

VINCENT McNABB, O.P. 1868 - 1943

You probably think that the Dominican Gustavo Gutierrez, O.P. was the founder of
Liberation Theology, but no; it was Vincent McNabb, O.P. Sorry – just kidding of course, but McNabb did write an essay on the Book of Exodus where he relates the Pharaoh to modern oppressors of the poor. McNabb saw Moses as leading the people back to the land and freedom. “The very poor are everywhere a city-fungus of the very rich. No agricultural civilization has ever produced them. But city life, with its unstable industrialism not only produces and fosters them for its self- existence, but keeps them within the city by unfitting them for life on the land.” (Is this a reason why at the present time central city workers cannot do the work on farms like the undocumented migrants?) (Vincent McNabb,O.P., The Church and the Land, “The Economics of the Exodus” op. cit. p. 78)

McNabb also questioned the Douglas scheme. “Now a dearth of things cannot be met by the creation or redistribution of tokens. A dearth of things can be met only by a creation or redistribution of things.” (The Church and the Land, “Introduction, ibid., p. 19) However, McNabb was well aware of the problem presented by financial institutions.

“Give no heed to the buyers and sellers who would make Whitehall(political power) seek its ultimate measures from Lombard Street (The London equivalent of Wall Street). (“Nazareth Measures,” ibid., p. 103)

Although the founders were advocates of private property, the Distributists rejected the individualism of the “Enlightenment.” Individuals do not form the state; it develops from families. Rev. McNabb wrote, “Not only in idea but in fact, families must have preceded States. The primitive political organization presupposes
a group of families.” (ibid. pp. 120 -121)

“No programme of good intentions will undo the mischief caused by interference with family life.” (“Nazareth Measures,” ibid. p.103) Agreed! For example, the Obama administration’s “Secure Communities” program has ripped apart families. The legal principle was established by the Roman Emperor Nero in his attempt to rid Rome of Christians. In Latin it is stated, as “non licet esse vos” – your existence is not legal. (ibid. p. 49, “The Voice of The Irish,” McNabb uses the phrase to describe the post W.W. I attitude toward starving Irish children.)

PETER MAURIN (1877 – 1949) AND DOROTHY DAY (1897– 1980)

The Catholic Worker Movement - opened hospitality houses in the U.S. and were uncompromising peace advocates. Catholic Worker staffers are an example of the
lived Christian Gospel. If you want to know what “preferential option for the poor” – respect for the environment, peace advocacy, and open discussion mean; visit a Catholic Worker hospitality house.Dorothy Day distinguished The Catholic Worker Movement from similar organizations by noting the Catholic Worker advocated distributism and passivism.  “We wish that they all felt as we do, that we had that basic unity which would make us Agree on Pacifism and Distributism.”  (Dorothy Day, On Pilgrimage, William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1999, p. 151.)

Rt. Rev. Msgr. JOHN RYAN, D. D., LL.D., Litt.D. (1869 – 1945)

In the U.S. Roman Catholic Social Teaching was strongly recognized in the Catholic Church as well as in the country at large from 1900 through the 1940’s. 1938 was a high point. A meeting of the National Catholic Welfare Conference was held in Milwaukee and was attended by 35 bishops, 750 priests and thousands of lay people. A document issued listed collective bargaining as a basic right.

As director of the Washington branch of the National Catholic Welfare Conference, John Ryan was a key leader in the movement. In 1937 then Secretary of State for the Vatican, Eugenio Cardinal Pacelli, the future Pius XII, announced that Pius XI had conferred on Ryan the honor of Domestic Prelate in the Papal Household. (John A. yan, DD., LL.D., Litt.D.,Social Doctrine in Action, p.263, Harper & Brothers Publishers, New York and London, 1941.)

Distributist Vincent McNabb, O.P. recognized the U.S., Ryan’s, contribution to Roman Catholic Social Teaching. McNabb commented concerning the 1919 U.S. Bishop’s National War Board pronouncement , “Social Reconstruction,” The document was written by John Ryan, (Ibid. pp. 145 -147 ) McNabb wrote: “This (that workers should move from being wage earners to being owners) and the kindred pronouncement that where the Wage system obtains the Living Wage is the first moral charge upon industry, make
the words of these American Bishops one of the most important events of the century.” (op. cit., “The End of the Wage System,” p. 82)In 1929 a committee of the New York State Senate on Sedition found the Bishop’s Document to have a “socialistic
tendency.” (Ryan, op. cit., p. 147)

But unlike the Distributists, Ryan did not condemn Capitalism as such. His answer
to income inequality was – a living wage. But a living wage was not the whole story for Ryan. Like the Distributists, Ryan was concerned about the dignity of the person not just comfortable survival. His answer to worker alienation - freedom of
choice, was the re-establishment of worker “status.” (from the Latin, sto, stare, steti, status –to stand) The Distributists noted that with the industrial evolution workers became wage slaves – replaceable parts and beggars for subsidies. Just adding survival money or ownership without a significant say won’t solve the problem, and has the potential to make the situation worse. What was Msgr. Ryan’s answer?

Dr. Christine Firer Hinze, in a forthcoming book, emphasizes the importance of Ryan’s concept of worker “status.” Dr. Hinze states, “But the capstone of wage-earner justice envisaged by Ryan was a new, vastly improved status for labor in the form of “industrial democracy,” wherein workers would have a reasonable share in “management profits and ownership.”

But I ask, is willing cooperation in the goals of capitalism a humanizing activity? As a factory worker I remember being asked how jobs could be done so as
to eliminate workers. In 1917 John Ryan supported Benedict XV’s peace plan and was disappointed in both sides when it was rejected. In contrast to Father Charles Coughlin, Ryan supported Franklin Roosevelt and wrote a strong article supporting the Jews and denouncing the Nazis. Ryan was a strong advocate of women’s rights in the work place.

PIUS XII (1876 – 1958)

The purpose of considering those concerned with Catholic Social Teaching from a bygone era is to point out the moral aspect of economics. A comprehensive analysis
is not intended, only sketches to encourage interest at a time when we are desperate for answers.

Pius XII enunciated a basic tenant of Catholic Social Teaching by stating that, in the nature of social relations, there was no irreconcilable conflict between labor and capital. “Employers and workers are not irreconcilable enemies.” (Six
Social Documents of Pius XII, “Discourse to the Representatives of the International Union of Catholic Employers Associations,” 1949, p. 7, Our Sunday Visitor Press, Huntington, Indiana)

For Pius XII, both management and labor should look naturally to the same social goal. (But in fact they don’t.) This is the “corporate” plan of Catholic Social Teaching. The economy should function like a body (corpus) coordinated by the head –the director - or the naturally agreed upon goal. Pius XII stated in 1952:

“Meanwhile they pass over, more or less in silence, 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. Whoever sets about to treat problems relative to the reform of industry, without taking into account that every single business is, by its very purpose, closely bound up with the whole of national economy, runs the risk of positing erroneous and false premises, endangering the entire economic and social order.” (Ibid., “Address of Pius XII, to the Italian Catholic Association of Owner – Managers,” p. 19, 1952)

If necessary, nationalization is acceptable. Pius XII approved Franco’s fascist regime in Spain. Let us look at the application of the principle of “Susidiarity” established in Q.A. and “Solidarity” first articulated by Pius XII. It would seem
that Pius XII would put severe limitations on John Ryan’s “Participatory Management.” Pius XII stated in 1949: “The proprietor of the means of production … must always remain the master of his economic decisions.” (Ibid., p. 8, “To Catholic Employers,” 1949) This is an example of “Corporate”“Solidarity.”

But Pius XII also wrote in a letter to the Thirty-Ninth “Social Week,” at Dijon, France, 1952: “Furthermore, if both owners and workers have a common interest in the healthy prosperity of the national economy, why would it not be legitimate to give to the workers a just share of responsibility in the organization and development of the economy.” (Ibid., p. 25,) This is “Corporate” “Subsidiarity.” See the opinion of John Ryan on this issue: Rev. John A. Ryan, Social Doctrine in Action, p. 244.

DR. FRANCES PAYNE, 1934 -

“Imperialist solutions such as Roosevelt’s New Deal, or Kennedy’s New Frontier, and even the Church’s ‘Corporate’ Economics, won’t work in Bolivia.” If that was your claim from 1964 – 1980 you were in serious trouble. The title of Dr. Frances Payne’s new book about her experience in Bolivia in the struggle for justice, from ’64 – ‘80 is entitled: They Make Us Dangerous, Xlibris.com.

Deeply enmeshed in the story are the dramatic changes to religious life after Vatican II.

Dr. Payne’s book sets us up to move to consider Catholic Social Teaching beyond Pius XII.

GROWING INCOME INEQUALITY

Rev. Al Sharpton says that income inequality is the most divisive issue in politics today. Mitt (Willard) Romney says that this discussion should be held in a quiet room.

GROWING INEQUALITY OF INCOME – SOME STATISTICS AND COMMENTS

Occupy Wall Street and the Republican presidential primary season finally focus attention on the ever increasing income inequality in the U.S.

Here is some data: In the U.S. from approximately 1968 – 1983, those in the top 1% income bracket received 10% or
a little less of U.S. income. Since 1983, the steady growth of income for the top 1% reached over 23% in 2007. This level was also reached also just before the great depression beginning with the stock market crash of 1929. (Robert Reich, After Shock, p. 20)

“The Community Meal used to serve an average of 325 people per night, and now it is not unusual during the last two weeks of the month for 400-500 men, women and children to come for us for a warm meal.” (Brother Dave Schwab, OFM. Cap. St. Benedict the Moor Community Meal, Milwaukee, WI)

“The ranks of America’s poor are greater than previously known, reaching a new level of 49.1 million - or 16% due to rising medical costs and other expenses.” (U.S. Census Bureau, Milwaukee Journal Sentinel, 11-8-11) “University of Wisconsin-Milwaukee professor Marc Levine’s studies show that in Milwaukee nearly 50% of working age black males are unemployed.” (A devastating blow to blacks, Ralph Hollmon, “Milwaukee Journal Sentinel,” 1-22-12) “There are women who can’t afford $3.00 for medication.” Dorothy Whelan, San Francisco medical data analyst.
“My guess is that not one of the bishops ever changed diapers on a regular basis.” Joan Bliedorn, Milwaukee retired teacher and active grandmother.
“The cost of birth control is one reason poor women are more than three times likely to end up with an unwanted pregnancy.” (Nicholas D. Kristof, “Beyond Pelvic Politics,” New York Times, 2-12-12) “…as of 2010, some 45 million people were without (health) insurance.” (Robert Reich, op. cit. p. 137) A hodge-podge of statistics and comments, but you get the point – something is very wrong.

Some consider it a surprise, but in fact growing income inequality is not new and it’s a global problem. Economist Xabier Gorostiaga, S.J. stated several years ago (National Catholic Reporter, Jan. 27, 1995) that,“The most crucial fact of the 1990s is that our world has become a champagne glass civilization. That is the geometric form the distribution of global wealth resembles. According to the U.N. Human Development Report of 1992, the richest 20% of humanity hoards 83% of the world’s wealth, while the poorest 60% of humanity subsists on 6% of the wealth. This concentration of wealth is greater now than at any moment in the history of the world, even in times of colonial expansion. …the gap between the rich and the poor has more than doubled over the past 30 years.”

Occupy Wall Street protesters, and the Presidential candidates focus on growing income inequality in the U.S. even though we function in, have a determining effect, and are affected by the global economy. Republican presidential candidates alternatively dismiss concern for the gap as envy, class warfare or as necessary to create jobs.

More data: Spain: unemployment 22% (Milwaukee Journal Sentinel, 1-28-12, “Economy” p. 6. “For months Germany has argued that indebted countries must cut budgets and that their people must become poorer, in exchange for help in reducing their debt loads.” (Milwaukee Journal Sentinel, 1-26-12)

Concerning the riots in England last summer, Ruth Lister, Labour, House of Lords wrote: “Addressing the social deficit must involve confronting the rampant inequality and materialism that disfigure our society.” (The Guardian, 13 September 2011)

According to the Red Cross, “there were 1.5 billion dangerously overweight people worldwide last year, while 925 million were underfed.” (Metro, London, 9-23-11) Just mind the gap - no screaming! This is the quiet room.

“The Iron Lady” – It’s ironic that Margaret Thatcher’s attempt at “primitive capitalism” in the United Kingdom was strongly opposed in Scotland, the land of the founders of capitalism – David Hume, Adam Smith and John Knox.


SOME PRINCIPLES TO CONSIDER FROM NATURAL LAW

This blog is about Roman Catholic Social Teaching by sequentially relating it to the current economic situation. Catholic Social Teaching has evolved since the first economic encyclical Rerum Novarum, We are now considering the epoch of Pius XII, but on such an important current topic as growing income inequality, we also need to at least sneak a glimpse back to Rerum Novarum and post Vatican II “teachings,” Economic Justice for All, Mater et Magistra, and Pacem in Terris. The terms “Teachings” and “Doctrine” seem arrogant, but consider them as referring to the philosophically related U.S. Declaration of Independence or the preamble of the U.N Declaration on Human Rights and the immediate corollaries that follow. References in the Encyclicals to cultic beliefs or myths need to be assessed as supportive or destructive by scientific empirical evaluation, experience, discussion and common sense. Current biblical scholarship is an essential.

In the past the Roman Catholic Church has avoided the socially destructive fundamentalist approach to scripture with the notable exception of the Galileo affair. Pius XII’s Encyclical Humani Generis - 1943 avoided a clash with scientists over evolution, and his Divino Aflante Spiritu - 1950 opened the way for biblical scholarship. However, the contraceptive affair points to the fact that the U.S. Roman Catholic Bishops have reverted to a socially dangerous philosophical fundamentalism.

According to the natural law, nature acts – moves - to achieve its purpose. People act to achieve happiness, the human purpose, naturally through reasonable choices and therefore moral activity. Action that is destructive in the quest for happiness socially or individually is immoral.

Natural law, for the bishops, dictates that sexuality is reserved for reproduction. In the 21st century, scientific research shows other equally or more important purposes of sexuality. In the light of the purpose of the economy, the common good with a preferential option for the poor, the bishop’s position on contraception can no longer be considered reasonable and therefore is contrary to the natural law.

If the bishops feel trapped in an untenable political position by Paul VI’s Encyclical Humanae Vitae, 1968, which condemned contraception (Infallible?), and common sense, Pius XII offers an out.

“The duty of repressing religious and moral error cannot be an ultimate norm of action. It must be subordinated to higher and more general norms which in some circumstances permit, and even perhaps make it appear the better course of action, that error should not be impeded in order to promote the common good.” (Murray, John Courtney, S.J. We Hold These Truths, Sheed and Ward, 1960 p, 61 -62, Pius XII, Discourse to Italian Journalists, December 6, 1963.


U.S. DECLARATION OF IN DEPENDENCE

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. “We hold these truths that all men are created equal.” (Declaration of Independence) Does this mean that Natural Law mandates income equality? – For the next blog posting.


U.N. DECLARATION ON HUMAN RIGHTS

Preamble
Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,
Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,
Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,
Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,

Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.

Article 23
•(1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
•(2) Everyone, without any discrimination, has the right to equal pay for equal work.
•(3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
•(4) Everyone has the right to form and to join trade unions for the protection of his interests.


ROMAN CATHOLIC SOCIAL TEACHING BASED ON THE NATURAL LAW

Help from Leo XIII, 1891: The first encyclicals were written when it was obvious that many people lived in devastating poverty. No survey with statistics was necessary. So in one sense it does matter; morality is the issue when some are very rich and others are trapped in poverty as a consequence of the rich getting rich and richer.

Opening statement of Rerum Novarum, 1891: “It is not surprising that the spirit of revolutionary change, which has long been prominent in the nations of the world, should have passed beyond politics and made its influence felt in the cognate field of practical economy. The elements of conflict are unmistakable: the growth of industry, and the surprising discoveries of science; the changed relation of masters and workman; the enormous fortunes of individuals and the poverty of the masses.” Sound familiar?

Pius XII, 1947: “The goal toward which you can and must aim is a more equitable distribution of wealth. This is and remains the basic point of the program of Catholic social doctrine.” (Discourse of September 7, 1947 to the men of Italian Catholic Action)

Pius XII, 1941: “National wealth in as much as it is produced by the common efforts of the citizenry, has no other purpose than to secure without interruption those material conditions in which individuals are enabled to lead a full and perfect life. Where this is consistently the case, then such a people is to be judged truly rich. For the system whereby both the common prosperity is achieved and individuals exercise their right to use material goods, conforms fully to norms laid down by God the Creator.” (Acta Apostolicae Sedis, XXIII (1941), p. 200) (But what about the unemployed and others who don’t participate in production?)

Help from John XXIII: “From this it follows that the economic prosperity of any people is to be assessed not so much by the sum total of goods and wealth possessed as from the DISTRIBUTION OF GOODS according to the norms of justice, so that everyone in the community can develop and perfect himself. For this, after all, is the end toward which all economic activity is by nature ordered.” (Mater et Magistra, Part II, para. 74. 1961)

More help from John XXIII: “Beginning our discussion of the rights of man, we see that every man has the right to life, bodily integrity, and to the means which are necessary and suitable for the proper development of life. These means are primary, food, clothing, shelter, rest, MEDICAL CARE, and finally the necessary social services.” (Pacem in Terris, 11. 1963)

Help from the U.S. Bishops, 1986: “Distributive justice requires that the allocation of income, wealth and power in society be evaluated in the light of its effects on persons whose basic material needs are unmet.” (Economic Justice for All, U.S. Catholic Bishops, Chapter 2 – para. 70, Nov. 1986) Wow – the twenty-fifth anniversary; were the Roman Catholic Bishops too busy organizing their attack on women’s health care to notice? “Berkeley physician Claire Broome said she wished the bishops would take an equally strong stand on other issues of social justice. ‘I wish they would speak out as forcefully on poverty or homelessness or general access to health care.’” (Carla Marinucci and Joe Garofoli, “Obama’s switch has wide support,” San Francisco Chronicle, 2-11-12)

A QUESTION: What has changed in the economy to produce this phenomenon? Statistically growing income inequality can be traced to the 1980’s.

The political policy to establish economic structures is not determined in a vacuum. Granted unacceptable inflation under President Johnson (The Viet-Nam War, the Cold War and Great Society spending) and stagflation under President Carter (The Oil Crisis), President Reagan dusted off the economic policies of President Herbert Hoover as supply side economics or Reaganomics. This policy includes aggressive anti labor tactics, e.g. strikes now became impossible because replacement workers were supported by police enforced law, monetary and fiscal policy favoring the wealthy. Economic stimulus was directed from the top down; the 1981 tax cuts favored the rich. It was called the “Trickle Down Theory,” but workers called it the “Tinkled On Program.” Milton Friedman replaced J.M. Keynes as the theorist to support the wealthy.

Economist Bob Kuttner wrote in 1983:
“Since the New Deal, most Americans have agreed that equity is good economics…The Reagan Administration took office in1980 insisting that economic recovery requires a return to the primitive discipline of market economics-survival of the fittest-with all the human costs that implies.” (Bob Kuttner, A Working Economy, p. 6, 1983)

The massive 1981 supply side tax cuts for the wealthy stimulated growth of wealth for the rich but not the poor. If you remember, just suffer in silence; this is the quiet room and there is more to come.


THE BUSH (1988-1992), CLINTON (1992-2000), BUSH (2000-2008) EPOCH

Reagan liberalism morphs into neo-liberalism.

Some help from Pope John Paul II; In January 1998, the Pope addressed a packed crowd during his homily at a Mass celebrated in the Plaza of the Revolution in Havana, Cuba:
“Various places are witnessing the resurgence of a certain capitalist neo-liberalism, which subordinates the person to blind market forces and conditions the development of people on those forces.” (New York Times, January 26, 1998)

Kuttner describes Reaganomics as primitive “laissez fair” capitalism. The Encyclicals call “laissez fair capitalism”- liberalism. (Liberalism meaning free – free from government regulation – no government intervention in the economy) Reagan liberalism downsized government in so far as government limited the power of corporations to control the economy, but aided corporations with tax cuts and protection of replacement workers at striking plants. A program of privatization was begun as an attack on public service workers unions. George Bush I called Reagan’s economic policy “voodoo economics” and promised “compassionate conservatism.” (Read compassionate liberalism in the context of the Encyclicals) The reign of George Bush I and the reign of George Bush II were interrupted by neo-liberal President Bill Clinton. Income inequality continued to grow.

The Bushes continued the Reagan program and added a few wars that caused the national debt to sky rocket. Under Clinton neo-liberalism (It’s necessary for government to enter the economy to help big business) banks were bailed out in 1994 to save the banks and the Mexican peso. Why? Speculative investment in oil bonds went bad and sent the Mexican economy in a crisis, and it has never recovered. The banks were too big to fail. Clinton’s free trade program, the idea was inherited from George I, sent manufacturing jobs overseas devastating cities like Milwaukee. With Clinton’s NAFTA (1994 North American Free Trade Agreement) the Mexican economy went into a deeper crisis. Robert Reich was Secretary of Labor. Mexican workers and families crossed the border in droves looking for work. Wouldn’t a prosperous Mexico move us towards a solution to the immigration problem?

Aid to dependent children was “reformed” by the Clinton Administration. The new program eliminated the possibility of education for welfare moms and provided a source of cheap labor for industry. New technology made it possible to move massive amounts of money quickly all over the world. Privatization went to the extreme with the school voucher program as an attack on the public schools and teachers who were members of unions. Wisconsin led the way with the blessing of Archbishop Rembert Weakland. Reagan’s program of deregulation, remember “laissez fair,” continued under the Bushes with Clinton and culminated with the financial crash of 2008 which was worldwide. George II and President Obama again bailed out the banks. Financial managers made millions and millions.

“Mr. Kaplan (University of Chicago) and Joshua Rauh of Northwestern University note that investment bankers, corporate lawyers, hedge fund and private equity managers have displaced corporate executives at the top of the income ladder. In 2009 the richest 25 hedge-fund investors earned more than $25 billion, roughly six times as much as all the chief executives of companies in the S&P 500 stock index combined.” (The Economist, “Who exactly are the 1%? The very rich in America increasingly work in finance, marry each other and feel passionately about politics.” January 29, 2012)

OK, do we have some brandy in the quiet room? The 1955 novel – 1960 movie Cash McCall needs to be revisited – only possible with some brandy - OK already, maybe some Chicha or Mescal.

Is income inequality against the natural law? Let’s look to a solution. Refer to the next blog posting. OK – OK I know you’re in a hurry, but this is tough stuff.

CREDIT: Image by Patrick Marrin, National Catholic Reporter, 1-27-95

MILWAUKEE: ANOTHER LITURGY A COUPLE OF MILES TO THE SOUTH

POSADA ANNUAL 2011 (Posada: home, dwelling, lodge)

COMITE TIMON (Steering Committee of the New Sanctuary Movement, Milwaukee of Voces de la Frontera – Immigrant Workers Center)

I found participating in the planning for our annual Posada uncomfortable but rewarding. Columbians, Mexicans, Heritage latinos, and Milwaukeeans don’t see the Christmas story the same way. (Heritage latino: one born in the U.S. who learns the language and traditions from immigrant latino parents and grandparents) We had lots to sort out: Mary and Joseph traveling to Bethlehem, Wise men, Shepherds, Sunday of the Holy Family, the presentation in the Temple, Our Lady of Guadalupe. Again we asked: what is a Posada, a novena, the Rosary – is it necessary, what songs do we sing, how does it relate to our work, can we do it?

Sanctuary Coordinator and recent U.W.M. graduate Nancy Flores was our discussion leader. Nancy, a young, heritage latina, led us deftly through the maze, and we came up with a plan. The successful plan was only possible with the wise counsel of moms and grandmothers, members of the “Comite.” One was a mom – grandmother whose son was deported to Mexico and was killed. Another was a woman whose husband had been deported and left her with a large family of children and grandchildren. They recounted past Posadas here and in Mexico and explained what they meant. From experience they knew the Christmas story.

It was a chilly December night and forty of us left the office of Voces and processed four blocks to a neighborhood community center called “Bucket Works.” It was cold and windy, but our candles were protected by cups and we wore our winter clothes. We were accompanied by children, two of them dressed to represent Mary and Joseph on their trip from Nazareth to Bethlehem for the census mandated by the Roman Emperor Caesar Augustus. Mary was with child expected to be born in Bethlehem.

We walked singing hymns in Spanish. Nancy and the Grandmas led; they knew the words. A tall young heritage latino man also knew the words. He took time off from the “Recall Walker Campaign” to be with us.

When we reached our destination, half the group went inside and the other half remained in the cold including Mary and Joseph. Those outside pleaded entrance. After a sung dialogue the outsiders were allowed to enter.

“Entren santos peregrines, reciban este Rincon no de esta pobre morada sino de mi corazon.” (Come in holy pilgrims, not to this poor house but to my heart.) Gradually more people with children joined us.

We read the Christmas story from the Gospel of Luke. Father Alvaro of the Old Catholic Church read a reflection prepared by Nancy. The reflection noted that Mary and Joseph represent the immigrants of today. It is our duty to welcome all into our community.

One of the moms was asked to share a recent close call. She recounted that she had been stopped by the police for going through a stop sign while driving out of a grocery store parking lot. The police followed her a few blocks before they stopped her. She claimed that she did not go through a stop sign, and the officer evidently agreed, but gave her a ticket for not having a drivers’ license. A very dangerous incident; she thanked Voces and Sanctuary for support.

THEN SOME PRAYERS: (My translation)

Our Father, in heaven, make present here the joy intended for us.
Greetings Mary and pilgrims; you bring the chance for salvation.
Glory to God, and thanks to God for the joy of sharing with family.

A Madrina, godmother, for Mary’s baby was chosen. The baby will be consecrated to the Lord by the family and the Madrina in February.

It was time for the Piñata. The kids’ patience paid off. A big second grader smashed the hanging plaster of Paris image and candy sprayed everywhere. The second grader’s great-grampa, Jim Cusack was delighted.

We celebrated eating tamales, prepared by the grandmothers, and drinking hot chocolate. One of the moms I talked to said she was appreciative of the Posada, but was concerned for the safety of her daughter, the Voces Director, who was in Alabama for a march to the Alabama Capital, Montgomery.

Festivities were closed by singing happy birthday to one of the moms.

When we arrived home there was an e-mail waiting from one of the Voces people who was in Alabama. “I find myself in Montgomery, Alabama after a wonderful national march in opposition to the worst anti-immigrant legislation in the nation, bill HB 56.”

Good work, hermano, God is with us. ¡Si, se puede!

GLORIA IN EXCELSIS DEO

Lessons and Carols, December 2, 2011


Church of the Gesu Milwaukee, WI (The church was named after the founding Jesuit church in Rome: Chiesa del Santissimo Nome di Gesu – Church of the Holy Name of Jesus.)

The Christmas concert at Marquette was beautiful – an attempt to put new life into tired myths was laudable. The concert was held in the upper church of the Gesu. This is the “Upstairs Church” of theologian and N.C.R. columnist Jamie Manson. (A distinction she made at the 2011 C.T.A. Conference. Upstairs = formal and in conformity; downstairs = pastoral and politically challenging). The hymns were in English, and impeccable Latin. The student choir was mostly white. I did notice one African American singer and a few Asians in the large choir that I guess was over one hundred students.

I doubt that a concert of such Roman Catholic magnitude could have been done at Marquette when I first arrived as a freshman in 1953. John Walsh, S.J.’s theatre productions were as skilled or more so, but the resulting catharsis was not directed by official Roman Catholic theology. Walsh’s life changing Masses in the basement church are another story, but the place did bring back memories. I remembered the basement church of my student days with renewed Faith and joy. Let’s call it the church of Yeshua – the homeless Jewish handyman from occupied Galilee.

It was liturgy in the round. Music and readings were from the four directions encircling the church. Participation of the congregation was requested and achieved. As a dry Mass, the concert was structured as a dramatization of the battle between good and evil. The singing began with a traditional English Carol, “The Lord Did Adam Make,” explaining creation and original sin. The “good” wins by Jesus shedding his Blood. (E’en So, Lord Quickly Come) Finally victory is confirmed with an outstanding rendition of Handel’s “Hallelujah Chorus” from the Messiah.

The result was beautiful but troubling. The congregation was walled in the church by the four directional music and readings. We participated, but did not question. It was a liturgical retro return to cultural - theological Vatican dominance.

It fits, of course. The Marquette sports symbol is the Golden Eagle, the same as the Roman Empire (see www.caerleon.net/history/army/page5.html). The Roman Empire executed Jesus (Gesu), but the fundamentalist theology that explains the Stations of the Cross claims that Rome is innocent. The 1st Station (“Via Crucis” – Way of the Cross) on the eastern wall of Gesu Church shows the Roman Governor Pilate washing his hands of the execution. Rome is sanctified. The Jews were blamed as is presented on the 9th Station on the west wall where men of the Torah denounce Jesus (Gesu) after he falls.

A white male priest in a clerical suit with a Roman collar gave the final blessing. There was no “ita missa est” (go the mass is ended) charge to change unjust political structures. The handyman’s “Good News” that peace is possible through non violent political action was left to boil over from downstairs.