THE ICE BOWL AND PRIORITIES

 Fifty years ago the Green Bay Packers beat the Dallas Cowboys in the legendary “Ice Bowl” at Lambeau Field in Green Bay.  I remember watching the game on T.V. at the Dominican Priory in River Forest, IL.  I was delighted when Bart Star, on a quarterback sneak, followed lineman Jerry Kramer across the goal for the winning score.  A couple of the brothers from New Mexico were rooting for the Cowboys.  I had no idea what was going on in Milwaukee. 

Change the Game

In August Mayor Maier blocked our march

by issuing a proclamation.  Chief Brier

was quick to jail us.  Then our numbers surged.

The aldermen complained, you wreck our rep-

utation as a place that’s fair.  Their fair.   

  

In fall their strategy turned cold.  They dup-

licated a weak Wisconsin statute

exempting owner- occupied and small

 buildings, exactly what Milwaukee had.

We marched for something stronger, fair for all.

Year’s end.  Cameras turn toward Green Bay,

the Packers minus twenty cold, last play –

a sneak, they win-fans ecstatic!

We huddle, keep our line tight, our eyes on the goal.

A poem by Margaret Rozga which appears in her book of poems about the fair housing marches in Milwaukee fifty years ago.  The book is titled:  200 Nights and one day, Benu Press, P.O. Box 5330 Hopkins, Minnesota 55343  www.benupress.com

The Working Catholic: Advent, Part II by Bill Droel

Contemporaries Karl Marx (1818-1883), Friedrich Engels (1820-1895) and Charles Dickens (1812-1870) were concerned about the social question: Why in an industrial economy that promises upward mobility is there so much misery?

By the mid-1800s prosperity was arriving for “factory and mill and transportation interests,” writes Les Standiford in his intriguing biography of Dickens, The Man Who Invented Christmas (Crown, 2008). In addition to business owners, “a growing number of managerial workers were beginning to enjoy the relative ease of a middle class. But most of those who made the factories run were laborers, and they and their families lived in squalor.”  

In his early 20s Engels was in Manchester, working and researching. Appalled by child labor, pollution and slum housing there, he began writing about the evils of capitalism. Standiford says that Manchester in 1843 set the stage for Engels. Had he “come of age in some more pleasant surroundings such as London, The Communist Manifesto might not have been written the way it was.”

Dickens gave a talk in Manchester in fall 1843. He too was appalled. He returned to London and in a fury wrote his anti-capitalist manifesto, A Christmas Carol. Dickens “had no use for revolt or violence as suggested by supporters of Mark and Engels,” Standiford writes. His novels are about the working poor, but they dwell on character not on macro-economics. The stories hinge on the tension between bad people and bad institutions, on one hand, and the possibility of redemption on the other.

The good guys (the poor) in Dickens’ stories are complex. He does not romanticize them. Poverty in itself does not make a person noble or worthy of pity. A poor person might drink, carouse, cheat and make bad decisions at times. Dickens’ premise, however, is that being poor is not a sin; the system is at fault.

The holy season of Advent is designed to convey this lesson: Charity is not romantic; it is a duty. Poor individuals are often not charming. They do, however, deserve help with no heavy moral judgment attached. 

St. Luke wrote an inspired story about the social question (poverty). Like A Christmas Carol, it is popular at this time of year. The creator of the whole universe, the story goes, comes to visit his created planet. His holy family cannot get a room at Trump Tower and so they go to a barn. The creator is greeted there by poor shepherds. He eventually spends his life among the poor, all of whom St. Luke says have defects in their character but are open to redemption.   

These weeks are the best time to read St. Luke (his first two chapters) and also Dickens’ tale. Get a decorative copy of A Christmas Carol from Acta (www.actapublications.com). Acta’s chief executive Grinch sits all day near the building’s front window, looking forlornly down Clark St., waiting until April 9, 2018 when he can take his seat in Wrigley Field, home of the Cubs (92-70 in 2017). Meanwhile, the joyous elves in Acta’s cramped warehouse can for $14.95 get A Christmas Carol into your mailbox, as quickly as any mega-supplier.

Droel edits a free newsletter on faith and work, INITIATIVES (PO Box 

THE SEARCH FOR ROMAN CATHOLIC IDENTITY

Emperor St.Constantine and his mother, St.Helen.

"In This Sign You Will Conquer"

   Heraclitus said that you can’t step into the same river twice – change is constant.

  Why the concern about the changes in the identity of the Roman Catholic Church?

The Catholic Church is constantly and dramatically changing. This has happened throughout its history and the changes have been controversial.  The current controversy is how the church’s members identify and function as Catholics.

    Here are some examples of this constant and dramatic change.  Christianity began as a Jewish sect in resistance to Roman Imperialism - then became an anti-Jewish religion that supported imperialism.  Roman Christianity appeared with the takeover by the Emperor Constantine and changed from monotheism to monotheism that tries to explain why three gods are really one God.  (One of the gods was human as well as divine.) Violence under imperialism is and was considered a legitimate path to peace. The Reformation of the 16^th century challenged the theology of belief. The interpretation of basic teaching of Christianity – the kerygma -  has always been in flux, in constant change.

    N.C.R. writer Sean Winter looks at the 1967 Land o’Lakes convention of Catholic Universities as a cause of the current Roman Catholic identity crisis. (“Catholic Identity lost?” N.C.R. Nov. 17 -30, 2017)  The convention attempted to separate Roman Catholic Universities from Vatican control thus freeing theologians to discuss the topic of evolution, and with time, the morality of birth control, abortion, women’s rights including the right to ordination, and LGBTQ rights.    

   Sean Winter quotes the Vatican II document Guadium et Spes:

If by the authority of earthly affairs is meant the gradual discovery, exploitation and ordering of laws and values of matter and society; then the demand for autonomy is perfectly in order:  it is at once the claim of modern man and the desire of the creator.

   In other words it is reasonable not to condemn what you don’t understand.  The Vatican responded in 1990 with an apostolic constitution, Ex Corde Ecclesiae, to regain control of the universities.  Because of pressure from Milwaukee’s Archbishop, Jerome Listecki, Marquette University was not allowed to hire a gay woman as Dean of the school of Liberal Arts.  

   But the core of the present identity controversy is Vatican II, 1962 – 65.

   The cold war threatened world annihilation.  Pope John XXIII responded by calling for an ecumenical council - a world council.  Peace through justice was the theme.  The opening message of the Council was released on October 20^th 1962, two days before the Cuban missile crisis.  The statement was addressed to all humanity.  It emphasized the urgency of peace through social justice. John XXIII issued two relevant encyclicals - one on Social Justice, Mater et Magistra 1961, and one on Peace – Pacem in Terris 1963.

    Vatican II recognized the Laity as a crucial force in the church. Dialogue was prioritized among various Christian denominations, non – Christians, and atheists (read communists) to present a unified front to promote peace.  But almost immediately in 1968 the windows were shut, mold formed, and the unreasonable was once again declared as reasonable.  For example, birth control validated as moral by a papal commission of the Laity was pronounced as immoral by Paul VI with his encyclical Humanae Vitae. Here is where we find the core of the changes that is causing the identity crisis for Catholics.  The Laity is in disagreement with the official church yet the Laity is said to be inspired by the Holy Spirit in the Vatican II Dogmatic Constitution on the Church.

   Within the Laity and the hierarchy there are disagreements each with a preferential dogma supported as they interpret scripture and tradition.  

   Because of the current U.S. administration, the threat of nuclear war is again on the horizon, and the anxiety of the 50’s has returned.  Pope Francis has demanded the elimination of nuclear weapons.  Teaching the early Christian Gospel of Peace through justice and non–violence, as opposed to the Roman Imperial Gospel of Peace through military victory, (NIKA) is crucial.  The Gospel of Peace is a worthwhile identity mark for the faith community and the Catholic Church. A strain of Catholic theology has emphasized realism and reason. Such theology as a Catholic identity could help refine and explain the ancient kerygma of resistance and non-violence as a path to peace.  

Prince of Peace, born in a stable

   The Christmas story and the angel’s revelation to the shepherds, “fear not … peace to those of good will,” is not historical, simply a cherished myth, but it is relevant today and points to truth.

The Working Catholic: Christmas So Soon?

       The grocery store was more congested than usual this morning because Christmas has taken over two aisles—miniature lights, extension cords, wreaths, decorative boxes, greeting cards and wrapping paper. Plus there are several gift displays at the front and back of several aisles—trays of chestnuts/hazelnuts/pecans and holiday sausage plus winter ale, which I bought for Thanksgiving and which I’ll get more of later. My regular grocery cashier, who is also a floor manager, mentioned that she spent her first hour in a Christmas meeting: How to adequately staff for these next weeks, how many turkeys to order, etc. I had to also stop quickly at the drug store where the same items are prominent. (Yes, my drug store sells festive beer.) There is a radio station in Chicago that from November 3rd exclusively plays Christmas music until 11:59 P.M. on Christmas Eve.

Who started all this? Who invented Christmas?

One correct answer is Our Blessed Mother Mary. Another answer might be St. Francis of Assisi (1181-1226), who is credited with inventing, or at least popularizing, the Christmas Pageant. But Christmas in the sense of shopping, office parties, mounds of presents and the like is less than 175-years old.

Charles Dickens (1812-1870) was into a major writer’s block in 1843. His last three stories were duds and he was in debt. Walking the streets of Manchester that fall, Dickens thought about children and Christmas. Back home in London he wrote A Christmas Carol in a fury. The publisher didn’t like it. Dickens decided to pay for the publishing, thus increasing his debt. Of course, it took off and many editions and adaptations followed. The 1992 Muppet Christmas Carol is my favorite.

Dickens didn’t exactly invent Christmas. But Dickens “played a major role in transforming a celebration dating back to pre-Christian times, revitalizing forgotten customs and introducing new ones that now define the holiday,” writes Les Standiford in The Man Who Invented Christmas (Crown, 2011). Dickens “complimented the glorification of the nativity of Christ with a specific set of practices derived from Christ’s example: charity and compassion in the form of educational opportunity, humane working conditions and a decent life for all.” Dickens’ influence links “the birth of a holy savior into a human family to the glorification and defense of the family unit itself.”

Obviously, the themes of Christmas associated with the original Bethlehem setting, with St. Francis’ pageant and with A Christmas Carol can be lost in the frenzy of shopping. It is silly, however, for Christians to wage a culture war on behalf of our holy season. For example, no one needs the permission of President Donald Trump to greet anyone in friendship by saying “Merry Christmas.” Instead of grousing about commercialism, why not use the weeks of Advent to implement Christmas themes in the neighborhood, in the workplace and in one’s family? In particular, why not—as many people already do—use these days to fight poverty, even with small gestures? Pope Francis declares November 19, 2017 as World Day for the Poor. Each of us can make an anti-poverty resolution on that day, and evaluate our effort on January 6, 2018, the Epiphany.

For a booster shot of the Christmas theme, read again A Christmas Carol. There is a decorative edition with an introduction from pastoral theologian John Shea available at Acta (4848 N. Clark St., Chicago, IL 60640; $14.95)

Droel edits a newsletter on faith and work, INITIATIVES (PO Box 291102, Chicago, IL 60629)
by Bill Droel for Catholic Labor Network (www.catholiclabor.org)

Droel edits a newsletter on faith and work, INITIATIVES (PO Box 291102, Chicago, IL 60629)

FRIARS AND THE SCHOOL OF THE AMERICAS 2017

An important event on our School of Americas schedule this year was a memorial service for Fr. Jerry Zawada, O.F.M.  Jerry was the strongest advocate for peace I ever met.  He said that he lost count of the number of times he was arrested for peace protests after the 150^th time.  I was thinking of Jerry as we protested at the border wall in Nogales, AZ - Mexico and participated in workshops that raised our political and faith consciousness.

M

   Nogales is now the site of the demonstration to close the S.O.A.  The reason for the change from Fort Benning is:

 …”to join alongside allied groups to denounce militarized U.S. foreign policy as a principal root cause of migration, as well as the devastating impact U.S. security and immigration policy has on refugees, asylum seekers and immigrant families, across all borders.” (S.O.A. program, P.1)

   Just before we left for Nogales I received an alumni fundraiser P.R. magazine from the Dominican high school I attended in Oak Park, Illinois.  I was shocked.  The glossy red, white and blue cover featured photos of Fenwick H.S graduates who had served in the military over the years in the many wars since the school’s founding in 1929.  A headline on the cover proudly stated – “Fighting Friars Defend Our Fenwick Shield and The American Flag.”   What!   War is not a high school football game; war is hell itself.  A lamentation for the dead, wounded – those with P.T.S.D. would be appropriate not a glorification of mechanized slaughter.  Veterans marched for peace in Nogales.

    Our pilgrimage to the wall in Nogales included a stop in Tucson to visit a “streamline court” where immigrants are deported in bunches ignoring “due process” and appeal for asylum.  We also protested at a privatized detention center for immigrants located in the desert near Tucson.

  From the hill overlooking the U.S. Nogales and the Mexican Nogales you could see the valley, the river and a steel polled wall separating the communities of similar people and a common landscape.  Psalm 82 came to mind.  “Rise God, dispense justice throughout the world, since no nation is excluded from your ownership.”

  Besides praying and protesting at the wall we attended workshops.  One of them was about working with Trump’s restructuring of NAFTA.  In my opinion, moving from neo-liberalism to neo-mercantilism still maintains workers in slave-like conditions.  Workers on both sides of the wall must be guaranteed the right to organize unions and to be protected by enforceable laws.    

   The protest to close the SOA has a long history.  The School of the Americas (S.O.A.) is in Fort Benning, GA.  It is where Latin American soldiers are trained to enforce, sometimes by torture, U.S. control in the Americas.  Friar Jim Barnett, O.P. was one of the early supporters of Maryknoll Roy Bourgeois, the founder and leader of the protests for 27 years.    

   From Nogales we headed again to Tucson for a memorial service for Franciscan Jerry Zawada who died in Milwaukee last summer.  Fr. Jerry served three six-month prison sentences for protesting at S.O.A. demonstrations in Fr. Benning, Georgia.  He spent two months in prison for protesting torture training at Fort Huachuca near Nogales.

   When Jerry was a pastor at St. Michael’s in Milwaukee he accompanied me to the picket line at the 1987 Patrick Cudahy strike.  We delivered donations of food to the strikers and marched in the picket line.  The program for Jerry’s memorial service had a union bug.

   Jerry Zawada preached the Gospel by his everyday life.  Peace through justice and non-violence was the basic Gospel teaching  of the early Christians as opposed to the Gospel of Rome - Pax Romana – peace through military might.  Thanks Jerry for reminding us.

The Working Catholic: Health Care by Bill Droel

Larry Keogh, a fellow teacher at our community college, began each semester by telling his students: “Life is not fair.” He used various techniques and examples to make this point.  To master his course (social science) our students needed this maxim, Keogh believed. They likewise needed it to navigate their careers and their personal lives.

Atul Gawande is a surgeon in Boston and author of best-selling Being Mortal (Picador, 2014). He recently interviewed a couple in his Ohio hometown. The 47-year old wife had health problems since high school graduation. She had a medical discharge from the Army because of fatigue. Doctors were not getting at her precise ailment. They prescribed opioids for her joint pain. She became addicted and had to start withdrawal treatment. Then her liver began to fail. Finally, doctors at the famous Cleveland Clinic named the problem and found effective medication. This woman, Gawande reports, “got her life back.” Meanwhile her husband fell and was out of his job as an electrical technician for six months.

The couple has “amazing insurance,” says the wife. Maybe so, writes Gawande in The New Yorker (10/2/17). But their policy has “a $6,000 deductible and hefty co-pays and premiums.” During their setback, the annual health care costs to the family reached $15,000. They did not tell their extended family that they had to file for bankruptcy; which brings us to the curious part of this story.

  Bankruptcy is “a personal failure,” says the husband, even though medical costs caused the bankruptcy. “Everybody should contribute for the treatment they receive,” the husband says. His wife is ambivalent about the Affordable Care Act, but she does not think adequate health insurance is a human right. “I work really hard,” the wife says. “I deserve a little more than the guy who sits around.” For this couple, any articulation of a right is accompanied by unwanted government regulation and allocation. They are also convinced that many people cheat the government. They have anecdotal “evidence.”

This couple’s “feelings are widely shared,” says Gawande. Many people in our country are uncomfortable with human rights talk. They are adverse to government programs. And in a defining characteristic of their thinking, these people make a distinction between the deserving poor and the undeserving poor.

Modernity teaches that hard work leads to success; failure is at least partially related to a personal defect. For example, John Calvin (1509-1564), one of modernity’s influential leaders, wrote in a typical Scripture commentary: “Adversity is a sign of God’s absence; prosperity of his presence.” This thinking is deep in our culture. TV talk show hosts, preachers, self-help writers, political candidates, technology entrepreneurs, sports stars, education gurus and more, all tell us that we are responsible for the outcome of our lives. Life is what we make of it, or don’t make of it. Some people might experience an unfortunate, temporary setback. They deserve help. But others create their own misery. They do not deserve help.

It is common in a bar, a barbershop, a neighborhood restaurant, a church club, a family gathering to hear in so many words: “Being charitable is important to me but I don’t owe assistance to anyone. Some people need a handout, but my taxes should not go into assistance programs.”

Is health insurance a corollary to the right to life? That is, something that is unalienable and not hinged to one’s social status or lifestyle. Or is health insurance a privilege, something that some people deserve more than others?  That is, health insurance is not unalienable and is only begrudgingly extended to the careless. Is life fair?

  

Droel’s booklet, What Is Social Justice?, is available from National Center for the Laity (PO Box 291102, Chicago, IL 60629)

Working Catholic: Shop Talk by Bill Droel

 

Lousy writing is intentional, insists George Orwell (1903-1950). Shoddy writers may not be aware of their bad intentions. But our writing “becomes ugly and inaccurate because our thoughts are foolish,” he continues. And “the slovenliness of our language makes it easier for us to have foolish thoughts.”

I was a teacher at a community college for nearly 33 years. I tried to help students be better writers by presenting Orwell’s virtues and vices of writing. I would then ask students to correct phrases and sentences contained in memos from administrators. I did not save those memos for a subsequent semester. Plenty of new ones regularly arrived in my faculty mailbox.

Here are some tips. Keep in mind that we write poorly because at some level we don’t want to communicate. Though also keep in mind that acquiring a discipline for clear writing improves our virtues and decreases our vices.

Be concise. It comes from self-confidence and its regular use will increase confidence. Conversely, verbosity is related to insecurity. One discipline for conciseness is to chop off all false limbs like to the effect that or in order that or to serve the purpose of.

Eliminate jargon. In a medical setting, for example, get rid of all the buzz words and most of the acronyms. Jargon is pretentious. Simple nouns and verbs are related to humility and the desire to connect.

Avoid clichés. The virtue here is originality or creativity. The vice is laziness.

There is a sports program on cable TV during which the hosts replay an interview with an athlete beside their “cliché counter.” The other evening a baseball player used 11 clichés within 65 seconds.

A terrific example comes from the 1980’s movie Bull Durham. “It's time to work on your interviews,” says veteran player Crash Davis to the younger Nuke LaLoosh. “You're gonna have to learn your clichés. You're gonna have to study them, you're gonna have to know them. They're your friends. Write this down: We gotta play it one day at a time."

“Got to play... it's pretty boring,” says Nuke. “Course it's boring, that's the point. Write it down,” commands Davis.

One more tip for now: Use the active voice. This is the virtue of responsibility. The passive voice betrays a writer’s cowardice. For example, a workplace memo says: “It has been decided…” In other words, the memo writer wants to hide responsibility for the decision.

What pertains to writing is also true of speaking. Jeff Haden, author of The Motivation Myth (Penguin, 2018), keeps a list of executive nonsense phrases. For example, his boss constantly used the phrase “You need to square the circle.” Haden did not alter his behavior because he didn’t “know what this is supposed to mean.” The boss, we can assume, didn’t either. Thus both the employee and the boss stuck to behavior as usual.

Also on Haden’s list: “We’re in the middle of a paradigm shift.” To Haden this means: We “have no idea what the hell is going on.” I recently participated in a church meeting where the chairperson said: “It is of paramount importance that a significant step in contextualized hermeneutic be taken.” I got up for more coffee.

“We need to focus on adding value,” is another on Haden’s list. This too means nothing. If anything at the company is not adding value, a deep question arises: Why the hell are we doing it?

One more example of nonsense: “It is what it is.” To Haden this means “I’m too lazy to make it different.”

The point here is not simply to bash administrators or the boss. All of us can improve writing and speaking. We thereby improve our character and—believe it or not—make our company, our college, our hospital, our community group and even our sports team more efficient. Responsible workers grow in an environment of clear writing and clear speaking. Good use of language reinforces clear thinking which informs efficient behavior.

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Droel edits INITIATIVES (PO Box 291102, Chicago, IL 60629), a newsletter on faith and work.