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.
Saturday, March 12, 2011
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.
Monday, February 21, 2011
OOPS! WHAT NOW?
Again, Roman Catholic Social Teaching has evolved considerably since the publication of Rerum Novarum 1891(On the Condition of Workers)and Quadragesimo Anno (Reconstruction of the Social Order) 1931. These were the seminal documents, but encyclicals that followed have never negated any principles of these two, rather they have elaborated on some points and interpreted them in terms of the current economic situation.
Some of this blog has been a lament over the loss of Roman Catholic Social Teaching in so far as it concerns workers and the duty of changing social structures so that all participate. Both the liberal laity and the conservative hierarchy are accused of focusing on church arguments rather than on the condition of workers or reconstructing society. But what happened?
On February 18, 2011 an article in the “Milwaukee Journal Sentinel” by Annysa Johnson announced that Milwaukee Archbishop Jerome Listecki declared his support for Wisconsin public sector workers defending their right to a union and to negotiate wages, benefits and working conditions. Listecki based his support of the workers on a 1986 document (Economic Justice For All) on economic policy published by the U.S. Conference of Catholic Bishops. Work on the document was chaired by then Archbishop Rembert Weakland of Milwaukee. We will eventually consider this document in the blog, but for now, let’s just say it’s based on the two seminal documents: Rerum Novarum - 1891 and Quadragesimo Anno - 1931. Archbishop Listecki has joined the discussion with economists Reich and Krugman on public economic policy. All of them agree that there is an over-riding moral dimension in economics.
The attack on public workers in Wisconsin is a thinly veiled attack on all unions nationally. The attack focuses on public sector unions. Apparently, “the wealthy criminal class,” as Republican president Theodore Roosevelt called them, (The Rise of Theodore Roosevelt, Edmund Morris, Coward, McCann et al, 1979, p. 193. ) reasoned that the public would support an anti public worker policy aimed at unions in general. It makes sense that a powerful part of the plutocracy wants to limit their taxes and the power of the people, but there is more to it. Lincoln claimed that democracy in the U.S.A. is – “of the people,” but it is easy to fool “some of the people some of the time.” The PR of the plutocrats is that the government and its workers are the enemy. Is it our heritage to constantly struggle with this issue?
Consider Nathaniel Hawthorn’s complaints about his former position as a ‘Customs Official’ in the introduction of his classic American work, The Scarlet Letter published in 1850. This was less than 100 years after the Boston Tea Party and separation from the dictatorial English imperial monarchy and 11 years before the American civil war.
“Suffice it here to say, that a Customs House officer, of long continuance, can hardly be a very praiseworthy or respectable personage for many reasons; one of them, by the tenure by which he holds his situation, and another, the very nature of his business, which of his business, which - though, I trust, and honest one - is of such a sort that he does not share in the united effort of mankind.”
Hawthorn goes on:
“Why should he work for a living here, or go dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of gold coins out of his uncle’s pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam’s gold - meaning no disrespect to the worthy old gentleman - has, in this respect, a quality of enchantment like that of the Devil’s wages.”
Listecki and the unions are struggling against the insidious and clever PR of the plutocrats and a collective subconscious that tends to hate itself and threaten to self-destruct.
Some of this blog has been a lament over the loss of Roman Catholic Social Teaching in so far as it concerns workers and the duty of changing social structures so that all participate. Both the liberal laity and the conservative hierarchy are accused of focusing on church arguments rather than on the condition of workers or reconstructing society. But what happened?
On February 18, 2011 an article in the “Milwaukee Journal Sentinel” by Annysa Johnson announced that Milwaukee Archbishop Jerome Listecki declared his support for Wisconsin public sector workers defending their right to a union and to negotiate wages, benefits and working conditions. Listecki based his support of the workers on a 1986 document (Economic Justice For All) on economic policy published by the U.S. Conference of Catholic Bishops. Work on the document was chaired by then Archbishop Rembert Weakland of Milwaukee. We will eventually consider this document in the blog, but for now, let’s just say it’s based on the two seminal documents: Rerum Novarum - 1891 and Quadragesimo Anno - 1931. Archbishop Listecki has joined the discussion with economists Reich and Krugman on public economic policy. All of them agree that there is an over-riding moral dimension in economics.
The attack on public workers in Wisconsin is a thinly veiled attack on all unions nationally. The attack focuses on public sector unions. Apparently, “the wealthy criminal class,” as Republican president Theodore Roosevelt called them, (The Rise of Theodore Roosevelt, Edmund Morris, Coward, McCann et al, 1979, p. 193. ) reasoned that the public would support an anti public worker policy aimed at unions in general. It makes sense that a powerful part of the plutocracy wants to limit their taxes and the power of the people, but there is more to it. Lincoln claimed that democracy in the U.S.A. is – “of the people,” but it is easy to fool “some of the people some of the time.” The PR of the plutocrats is that the government and its workers are the enemy. Is it our heritage to constantly struggle with this issue?
Consider Nathaniel Hawthorn’s complaints about his former position as a ‘Customs Official’ in the introduction of his classic American work, The Scarlet Letter published in 1850. This was less than 100 years after the Boston Tea Party and separation from the dictatorial English imperial monarchy and 11 years before the American civil war.
“Suffice it here to say, that a Customs House officer, of long continuance, can hardly be a very praiseworthy or respectable personage for many reasons; one of them, by the tenure by which he holds his situation, and another, the very nature of his business, which of his business, which - though, I trust, and honest one - is of such a sort that he does not share in the united effort of mankind.”
Hawthorn goes on:
“Why should he work for a living here, or go dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of gold coins out of his uncle’s pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam’s gold - meaning no disrespect to the worthy old gentleman - has, in this respect, a quality of enchantment like that of the Devil’s wages.”
Listecki and the unions are struggling against the insidious and clever PR of the plutocrats and a collective subconscious that tends to hate itself and threaten to self-destruct.
Sunday, February 6, 2011
SCARED BY GHOSTS
Part 1: Krugman and Reich
The Great Depression of the ‘30’s and the social legislation of Roosevelt’s “New Deal” prompted union organizing. Labor priests such as John Ryan armed with the teaching of Quadragesimo Anno supported union organizing efforts which were bitterly contested by management. Out-of-work men were hired by business interests to take the place of striking workers. Replacement workers were labeled ‘scabs.’ Others called ‘goons’ were hired to brutalize and murder union men and women. An example is the ‘Brown Shirts’ called in by the Kohler Company in Sheboygan, Wisconsin with the result of several strikers murdered. Even the Klu Klux Klan was called in by textile mill operators to threaten and kill workers seeking recognition. Fascism was on the march, not only in Europe, but in the United States.(Sea Glass, Anita Shreve, Little Brown & Co. 2003.)
Fast forward to the nineties, Krugman and Reich supported the Bush and Clinton rush to free trade. Most notable was the North American Free Trade Agreement, NAFTA, of 1994. Why? The core of first economist Adam Smith’s ‘liberalism’ was free trade. Nineteenth Century Free Trade, although limited, toppled mercantilism and produced greater wealth. Instead of government aristocrats, independent business barons became super rich.
Haunted by the ghosts ‘Liberalism’ and ‘Middle Class Respectability,’ professional economists Reich and Krugman supported NAFTA. Who needs to fight with ‘goons’ and ‘scabs’ when you’ve got tenure? Like the classical economists Smith, Ricardo and Malthus, they left out the workers. Because of Free Trade the supply of workers exponentially increased and wages crashed. Tariffs were not the issue. Free trade allowed corporations to move manufacturing to where goods could be produced the cheapest. The sweatshops of the ‘30’s were in vogue once again all over the world. After the 1994 NAFTA agreement was in place, the race to the bottom became more intense – nation vs. nation, state vs. state. The ‘Comparative Advantage’ sought was, and is, low wages and low or non-existent taxes. Rerum Novarum, and Q.A. denounced ‘liberalism.’
Q.A. states: With regard to civil authority, Leo XIII, boldly breaking through the confines imposed by Liberalism fearlessly taught that government must not be thought a mere guardian of law and of good order, but rather must put forth every effort so that “through the entire scheme of laws and institutions …both public and individual well being may develop spontaneously out of the very structure and administration of the State.” (R.N. para. 19) Just freedom of action must, of course, be left both to individual citizens and to families, yet only on condition that the common good be preserved and wrong to any individual be abolished. The function of the rulers of the State, moreover, is to watch over the community and its parts; but in protecting private individuals in their rights, chief consideration ought to be given to the weak and the poor. “For the nation, as it were, of the rich is guarded by its own defenses and is in less need of governmental protection, whereas the suffering multitude, without the means to protect itself relies especially on the protection of the State. Wherefore, since wage workers are numbered among the great mass of the needy, the State must include them under its special care and foresight.” (R.N. para. 20)(Q.A. para.25)
U.S. Labor and independent Mexican Labor protested loudly, but to no avail. The Roman Catholic Church in the U.S. stood on the sideline, because some Mexican prelates favored the agreement. In protest, on New Year’s Day the first day NAFTA was to go into effect, the Zapatistas of Chiapas took over several municipalities, then retreated.
With Free Trade in force Labor has no voice. There is no leverage. Strikes are useless because the world wide supply of labor far exceeds any imaginable demand. The law of supply and demand is a basic tenant of ‘liberalism’ and the law includes the supply and demand of labor. Rerum Novarum and Q.A. reject this fundamental principle. Pius XI states in Q.A.:
“Labor, as our Predecessor explained well in his Encyclical, (Para. 48) is not a mere commodity. On the contrary, the worker’s human dignity in it must be recognized. It therefore cannot be bought and sold like a commodity. Nevertheless the situation now stands, hiring and offering to hire in the so called labor market separate men into two divisions, as into battle lines, and the contest between these divisions turns the labor market almost into a battlefield where, face to face, the opposing lines struggle bitterly. (Q.A. Para.83)
Robert Reich does not indicate that he is aware of the mistake of NAFTA. In his book, After Shock, Reich supports new trade agreements. (p. 117). Would they be written to support the rights of labor in the countries involved? Reich seems to be aware of the convergence of moral, political and economic analysis. Exploitation of foreign workers is just as immoral, or more so, than exploiting U.S. workers.
The former Secretary of Labor is still not ready to listen to the voice of working people. In After Shock, Part III Chapter 1, ‘What Should Be Done’…, Reich proposes to restore prosperity for the middle class. He does not include organized labor in the equation. There is no suggestion on what to do about chronic poverty – e.g. 20 - 50 % unemployment in Milwaukee’s central city for decades, or new labor law legislation such as E.F.C.A. (Employee Free Choice Act) or immigration reform with Union protection for migrant workers. Is Jeremy Rifkin’s book, The End of Work, going to be forgotten ‘til it’s too late? Speaking of globalization, what about world poverty?
The official title of Quadragesimo Anno is, “Reconstruction of the Social Order.” Using moral analysis, will Reich and Krugman ignore their ghosts and be inspired to suggest an economics that is for all the people?
The Great Depression of the ‘30’s and the social legislation of Roosevelt’s “New Deal” prompted union organizing. Labor priests such as John Ryan armed with the teaching of Quadragesimo Anno supported union organizing efforts which were bitterly contested by management. Out-of-work men were hired by business interests to take the place of striking workers. Replacement workers were labeled ‘scabs.’ Others called ‘goons’ were hired to brutalize and murder union men and women. An example is the ‘Brown Shirts’ called in by the Kohler Company in Sheboygan, Wisconsin with the result of several strikers murdered. Even the Klu Klux Klan was called in by textile mill operators to threaten and kill workers seeking recognition. Fascism was on the march, not only in Europe, but in the United States.(Sea Glass, Anita Shreve, Little Brown & Co. 2003.)
Fast forward to the nineties, Krugman and Reich supported the Bush and Clinton rush to free trade. Most notable was the North American Free Trade Agreement, NAFTA, of 1994. Why? The core of first economist Adam Smith’s ‘liberalism’ was free trade. Nineteenth Century Free Trade, although limited, toppled mercantilism and produced greater wealth. Instead of government aristocrats, independent business barons became super rich.
Haunted by the ghosts ‘Liberalism’ and ‘Middle Class Respectability,’ professional economists Reich and Krugman supported NAFTA. Who needs to fight with ‘goons’ and ‘scabs’ when you’ve got tenure? Like the classical economists Smith, Ricardo and Malthus, they left out the workers. Because of Free Trade the supply of workers exponentially increased and wages crashed. Tariffs were not the issue. Free trade allowed corporations to move manufacturing to where goods could be produced the cheapest. The sweatshops of the ‘30’s were in vogue once again all over the world. After the 1994 NAFTA agreement was in place, the race to the bottom became more intense – nation vs. nation, state vs. state. The ‘Comparative Advantage’ sought was, and is, low wages and low or non-existent taxes. Rerum Novarum, and Q.A. denounced ‘liberalism.’
Q.A. states: With regard to civil authority, Leo XIII, boldly breaking through the confines imposed by Liberalism fearlessly taught that government must not be thought a mere guardian of law and of good order, but rather must put forth every effort so that “through the entire scheme of laws and institutions …both public and individual well being may develop spontaneously out of the very structure and administration of the State.” (R.N. para. 19) Just freedom of action must, of course, be left both to individual citizens and to families, yet only on condition that the common good be preserved and wrong to any individual be abolished. The function of the rulers of the State, moreover, is to watch over the community and its parts; but in protecting private individuals in their rights, chief consideration ought to be given to the weak and the poor. “For the nation, as it were, of the rich is guarded by its own defenses and is in less need of governmental protection, whereas the suffering multitude, without the means to protect itself relies especially on the protection of the State. Wherefore, since wage workers are numbered among the great mass of the needy, the State must include them under its special care and foresight.” (R.N. para. 20)(Q.A. para.25)
U.S. Labor and independent Mexican Labor protested loudly, but to no avail. The Roman Catholic Church in the U.S. stood on the sideline, because some Mexican prelates favored the agreement. In protest, on New Year’s Day the first day NAFTA was to go into effect, the Zapatistas of Chiapas took over several municipalities, then retreated.
With Free Trade in force Labor has no voice. There is no leverage. Strikes are useless because the world wide supply of labor far exceeds any imaginable demand. The law of supply and demand is a basic tenant of ‘liberalism’ and the law includes the supply and demand of labor. Rerum Novarum and Q.A. reject this fundamental principle. Pius XI states in Q.A.:
“Labor, as our Predecessor explained well in his Encyclical, (Para. 48) is not a mere commodity. On the contrary, the worker’s human dignity in it must be recognized. It therefore cannot be bought and sold like a commodity. Nevertheless the situation now stands, hiring and offering to hire in the so called labor market separate men into two divisions, as into battle lines, and the contest between these divisions turns the labor market almost into a battlefield where, face to face, the opposing lines struggle bitterly. (Q.A. Para.83)
Robert Reich does not indicate that he is aware of the mistake of NAFTA. In his book, After Shock, Reich supports new trade agreements. (p. 117). Would they be written to support the rights of labor in the countries involved? Reich seems to be aware of the convergence of moral, political and economic analysis. Exploitation of foreign workers is just as immoral, or more so, than exploiting U.S. workers.
The former Secretary of Labor is still not ready to listen to the voice of working people. In After Shock, Part III Chapter 1, ‘What Should Be Done’…, Reich proposes to restore prosperity for the middle class. He does not include organized labor in the equation. There is no suggestion on what to do about chronic poverty – e.g. 20 - 50 % unemployment in Milwaukee’s central city for decades, or new labor law legislation such as E.F.C.A. (Employee Free Choice Act) or immigration reform with Union protection for migrant workers. Is Jeremy Rifkin’s book, The End of Work, going to be forgotten ‘til it’s too late? Speaking of globalization, what about world poverty?
The official title of Quadragesimo Anno is, “Reconstruction of the Social Order.” Using moral analysis, will Reich and Krugman ignore their ghosts and be inspired to suggest an economics that is for all the people?
Saturday, January 29, 2011
Paul Krugman Agrees with Reich that Morality Has a Place in Economic Analysis
How does Quadragesimo Anno Compare?
Krugman noted that President Obama called on Americans to “expand our moral imaginations, to listen to each other more carefully, to sharpen our instincts for empathy, and remind ourselves of all the ways our hopes and dreams are bound together.” Krugman agrees, but claims that in the U.S. there is a great moral – ideological divide over what constitutes justice. One side believes in a “private-enterprise economy, but one in which society’s winners are taxed to pay for a social safety net-morally superior to the capitalism red in tooth and claw before we had the New Deal. The other side believes that people have the right to keep what they earn, and that taxing them to support others no matter how needy amounts to theft." (N.Y. Times, January 14, 2011) In my opinion this is a simplistic, but useful distinction. The breakthrough here is that professional economists, Robert Reich and Paul Krugman, are not opposed to economic analysis in a moral context. These two economists, well recognized in their profession, oppose the ‘enlightenment view’ that economics is a study of given phenomona like chemistry, biology, or physics. Reich and Krugman are saying that the focus of economics is on analyzing and creating a socially made system for the purpose of promoting human well being. They are in conformity with Pius XI who stated in Q.A. and was noted in the previous posting of this blog, “Even though economics and moral science employs each its own principles in its own sphere, it is nevertheless, an error to say that the economic and moral orders are so distinct from and alien to each other that the former depends in no way on the latter.” (Q.A. Para. 42)
Roman Catholic Social Teaching has evolved since the 1891 Rerum Novarum and the 1931 Q.A., but it has consistently attempted moral analysis based on reason. Currently what is presented as Catholic Social Teaching is based on hierarchical authority focusing on: abortion, gay rights, and stem cell research. This puts the hierarchy on the side of those reluctant to help the poor by government regulation and spending. Roman Catholic liberal opposition is concerned with showing that the position of the hierarchy is absurd, but neglects Catholic Social Teaching that insists on labor unions as essential. Both liberal and conservative Roman Catholics on either side of Krugman’s moral spectrum have dismissed and or forgotten that the seminal writing of Catholic Social Teaching, Rerum Novarum was entitled ‘On the Condition of Workers.’ Middle class morality, including that of Reich and Krugman, does not focus on – ‘the condition of workers.’
This puts Reich and Krugman in the discussion of the moral aspects of economic analysis and leaves the current church, liberal and conservative, out in a sea tempest debating church issues fundamentally resolved in the past.
Even though Rerum Novarum and Q.A. were written over one-hundred years ago, Reich and Krugman could benefit from considering them. Important for them to consider would be the emphasis on “the condition of the working class” and the principle of ‘subsidiarity’ established in Q.A.
Krugman noted that President Obama called on Americans to “expand our moral imaginations, to listen to each other more carefully, to sharpen our instincts for empathy, and remind ourselves of all the ways our hopes and dreams are bound together.” Krugman agrees, but claims that in the U.S. there is a great moral – ideological divide over what constitutes justice. One side believes in a “private-enterprise economy, but one in which society’s winners are taxed to pay for a social safety net-morally superior to the capitalism red in tooth and claw before we had the New Deal. The other side believes that people have the right to keep what they earn, and that taxing them to support others no matter how needy amounts to theft." (N.Y. Times, January 14, 2011) In my opinion this is a simplistic, but useful distinction. The breakthrough here is that professional economists, Robert Reich and Paul Krugman, are not opposed to economic analysis in a moral context. These two economists, well recognized in their profession, oppose the ‘enlightenment view’ that economics is a study of given phenomona like chemistry, biology, or physics. Reich and Krugman are saying that the focus of economics is on analyzing and creating a socially made system for the purpose of promoting human well being. They are in conformity with Pius XI who stated in Q.A. and was noted in the previous posting of this blog, “Even though economics and moral science employs each its own principles in its own sphere, it is nevertheless, an error to say that the economic and moral orders are so distinct from and alien to each other that the former depends in no way on the latter.” (Q.A. Para. 42)
Roman Catholic Social Teaching has evolved since the 1891 Rerum Novarum and the 1931 Q.A., but it has consistently attempted moral analysis based on reason. Currently what is presented as Catholic Social Teaching is based on hierarchical authority focusing on: abortion, gay rights, and stem cell research. This puts the hierarchy on the side of those reluctant to help the poor by government regulation and spending. Roman Catholic liberal opposition is concerned with showing that the position of the hierarchy is absurd, but neglects Catholic Social Teaching that insists on labor unions as essential. Both liberal and conservative Roman Catholics on either side of Krugman’s moral spectrum have dismissed and or forgotten that the seminal writing of Catholic Social Teaching, Rerum Novarum was entitled ‘On the Condition of Workers.’ Middle class morality, including that of Reich and Krugman, does not focus on – ‘the condition of workers.’
This puts Reich and Krugman in the discussion of the moral aspects of economic analysis and leaves the current church, liberal and conservative, out in a sea tempest debating church issues fundamentally resolved in the past.
Even though Rerum Novarum and Q.A. were written over one-hundred years ago, Reich and Krugman could benefit from considering them. Important for them to consider would be the emphasis on “the condition of the working class” and the principle of ‘subsidiarity’ established in Q.A.
Saturday, January 15, 2011
Quadragesimo Anno -1931
What is the foundation of Roman Catholic Social Teaching?
What the Lord requires of us is this:
“to act justly,
to love tenderly,
and to walk humbly with our God.” Micah 6:8
TIKKUN OLAM
Rabbi Stephanie Aaron, leader of Congregation Chaveim and spiritual advisor to the courageous Congresswoman Gabrielle Giffords, is quoted in the N.Y. Times: “In Jewish practice, we have an idea of repairing the world … (Ms.Giffords) was very active in doing that work and being a pursuer of justice.” N.Y. Times, Jan. 10, 2011.
Roman Catholic Social Teaching, in advocating justice, is based on moral principles. But is economics a moral discipline? Could it be that the “enlightenment” has erased morality from economics, and this is why Catholic Social Teaching is ignored? Pius XI in Quadragesimon Anno says, “Even though economics and moral science employs each its own principles in its own sphere, it is, nevertheless, an error to say the economic and moral orders are so distinct from and alien to each other that the former depends no way on the latter.” (Q.A. para. 42)
What do economists and business people say? Q.A. was published in 1931, forty years after the first Social Encyclical Rerum Novarum. It appeared after W.W. I, in the middle of the Great Depression, and during the run-up to W.W. II. In 1902 George F. Baer, spokesman for financiers and mutual owners and operators of mines and coal bearing railroads, responded to striking coal miner’s union leader John Mitchel through the press, “Anthracite mining is a business not a religious, sentimental or academic proposition.” (Theodore Rex, Edmund Morris, p.133, Random House 2010) President Theodore Roosevelt settled the strike with a 10% raise to the coal miners because of political necessity.
Roosevelt declined the Republican nomination for President in 1908. He explained why and in doing so he agreed that economics is independent from moraliy. “New issues are coming up. I see them. People discuss economics more and more: the tariff, currency, banks. They are hard questions and I am not deeply interested in them: my problems are moral problems and my teaching has been plain morality.” (Ibid. p. 528)
In contrast, former Secretary of Labor and economist Robert Reich considers the possibility of moral economic analysis concerning the current economic crisis. Reich writes in his recent book, After Shock (Alfred A. Knopf New York, 2010) that he could have grounded his argument in morality, but chose to base his argument on political and economic principles. Reich concludes with a section on, “What Should Be Done: A New Deal for the Middle Class.” I would say that if he based his argument on the ethical or moral he would have to insist on a “New Deal” for the poor, not only in the U.S., but worldwide.
Don’t give up hope. Reich was once criticized for not using moral principles in his economic analysis. In a recent New York Times interview, Reich agreed. (Michael Powel, “Obama the Centrist Irks the Liberal Lion,” New York Times, January 7, 2011) Reich said, “I left out the questions of power and inequality. The Great Recession has made it impossible for me to ignore that. Economics takes its origin as moral philosophy.”
What the Lord requires of us is this:
“to act justly,
to love tenderly,
and to walk humbly with our God.” Micah 6:8
TIKKUN OLAM
Rabbi Stephanie Aaron, leader of Congregation Chaveim and spiritual advisor to the courageous Congresswoman Gabrielle Giffords, is quoted in the N.Y. Times: “In Jewish practice, we have an idea of repairing the world … (Ms.Giffords) was very active in doing that work and being a pursuer of justice.” N.Y. Times, Jan. 10, 2011.
Roman Catholic Social Teaching, in advocating justice, is based on moral principles. But is economics a moral discipline? Could it be that the “enlightenment” has erased morality from economics, and this is why Catholic Social Teaching is ignored? Pius XI in Quadragesimon Anno says, “Even though economics and moral science employs each its own principles in its own sphere, it is, nevertheless, an error to say the economic and moral orders are so distinct from and alien to each other that the former depends no way on the latter.” (Q.A. para. 42)
What do economists and business people say? Q.A. was published in 1931, forty years after the first Social Encyclical Rerum Novarum. It appeared after W.W. I, in the middle of the Great Depression, and during the run-up to W.W. II. In 1902 George F. Baer, spokesman for financiers and mutual owners and operators of mines and coal bearing railroads, responded to striking coal miner’s union leader John Mitchel through the press, “Anthracite mining is a business not a religious, sentimental or academic proposition.” (Theodore Rex, Edmund Morris, p.133, Random House 2010) President Theodore Roosevelt settled the strike with a 10% raise to the coal miners because of political necessity.
Roosevelt declined the Republican nomination for President in 1908. He explained why and in doing so he agreed that economics is independent from moraliy. “New issues are coming up. I see them. People discuss economics more and more: the tariff, currency, banks. They are hard questions and I am not deeply interested in them: my problems are moral problems and my teaching has been plain morality.” (Ibid. p. 528)
In contrast, former Secretary of Labor and economist Robert Reich considers the possibility of moral economic analysis concerning the current economic crisis. Reich writes in his recent book, After Shock (Alfred A. Knopf New York, 2010) that he could have grounded his argument in morality, but chose to base his argument on political and economic principles. Reich concludes with a section on, “What Should Be Done: A New Deal for the Middle Class.” I would say that if he based his argument on the ethical or moral he would have to insist on a “New Deal” for the poor, not only in the U.S., but worldwide.
Don’t give up hope. Reich was once criticized for not using moral principles in his economic analysis. In a recent New York Times interview, Reich agreed. (Michael Powel, “Obama the Centrist Irks the Liberal Lion,” New York Times, January 7, 2011) Reich said, “I left out the questions of power and inequality. The Great Recession has made it impossible for me to ignore that. Economics takes its origin as moral philosophy.”
Saturday, December 25, 2010
TOWARDS QUADRAGESIMO ANNO III
Again some stops before getting into Quadragesimo Anno…
At some point in this blog I will claim that Liberation Theology is a part, if not the best of Catholic Social Teaching. Important points will be: method in doing Theology, the need for structural political change, concientizasion, (expands the notion of the moral as reasonable) and preferential option for the poor. I will also include Cesar Chavez for his non-violence theology and organizing methods, and recent attempts by Roman Catholic theologians to give direction in the struggle for immigration reform.
But who cares? Here’s an example. My cousin Meg got me an invitation to the 70th Anniversary of the founding of the grade school that I went to in River Forest, Illinois. It was founded by the Dominican Fathers as the parish school for St. Vincent Ferrer Church. The school and the parish were part of a Dominican presence in River Forest that included Rosary College for women – now called Dominican University, co-ed, the Dominican House of Studies (Pontifical Institute of Philosophy), and Trinity High School for girls. Rosary, Trinity, and St. Vincent Ferrer School were staffed and run by the Sinsinawa Dominican Sisters. The House Studies now is part of Rosary – Dominican University.
St. Vincent Ferrer School started in 1940, but classes were held at Trinity. In 1941, the school building was completed, and I began my school career, first grade, in 1941. Our 1949 graduating class was the first to do eight years in the new school. My two brothers graduated from St. Vincent’s and my mother taught there for many years.
I was excited to go to the anniversary party. I had my mind set on not challenging anything and looked forward to possibly meeting old classmates. It wasn’t easy. The English Gothic church was full for the opening of the festivities. Vatican II hadn’t inspired any renovations except they did have an altar piece that faced the people. Since the House of Studies was turned over to Dominican University, the St. Vincent Ferrer Rectory has become a residence for Dominican priests not necessarily connected to the parish. Some of them participated in the Mass. The pastor is the Rev. Herb Hayek, O.P. whom I knew when he was a Dominican student. Strange, the last time I saw him Herbie was a kid with a sarcastic sense of humor. As an old man he does emit a sense of pastoral “gravitas.” Also in the procession to the altar was Kevin O’Rourke, O.P. former Dean of the Aquinas Institute in Dubuque. Leading the procession to the altar were the Knights of Columbus in full regalia. At communion time a knight with drawn sword stood at attention alongside each of the five or six priests distributing communion. A proud incorporation of the “conquista” into the celebration (sacrifice – the guy on the cross looked like a Native American). Was it Jesus that preached “the good news” of peace to be achieved by war or was it Caesar Augustus? Has anybody ever heard of Bartolome de las Casas, O.P.? I take it too seriously; it was comedy at its best.
After Mass I talked to Kevin O’Rourke, who is famous for saying that nurses should not be allowed to organize into a labor union. Kevin was using a walker; we said hello but neither of us was about to get into any kind of discussion. Secular priest, Mons. George Higgins of the National Conference of Catholic Bishops, had already flattened him years ago in the debate over the nurses. I did feel guilty about it. A friend, stalwart of the Milwaukee Faith Community for Worker Justice, and champion of the nurses right to organize, Regina Williams, O.P. Ph.D., would have wanted me to at least make a few snarky remarks. Regina had recently passed away at 92 years of age. Associate and friend of Regina, Mike Crosby, O.F.M. Cap., presided at the funeral liturgy. No Heisman Trophy for Regina and her followers, but she would say that it’s not necessary.
The night was saved when we met John Lattner, 1953 Heisman Trophy winner, and his wife. We spent a half hour or so talking. John indicated gratitude to labor and the union he belonged to during the summers while he was at Notre Dame. To me he will always be superman. Also a conversation with high school classmate and St. Thomas scholar Albert Judy, O.P. was refreshing.
We went to England in November to celebrate the birth of our newest grandson, Matthew James Lange. (b. October 18, 2010) Joanne dragged me to a Sunday mass at the local Roman Catholic Church – St. Gertrude. Sean, our two year old grandson, provided entertainment when he escaped from the children’s area to say hello. He then ran down the center aisle with Joel in hot pursuit.
But besides Sean, Father Martin McCarthy’s homily was interesting. He talked about the establishment of the feast of Christ the King by Pius XI ( Quadragesimo Ano, 1931) in 1925. The homily was a reminder. Monsieur Ambrogio Damiano Achille Ratti, the future Pius XI, was named Papal Nuncio to Poland after W.W.I by Benedict XV. Poland was very loyal to the Roman Catholic Church and the Vatican and the Vatican therefore supported a strong and independent Poland – an ally in the fight against “communism” – Russia, Spain, and Mexico. Pius XI was dogged in his support of Poland in its struggle to stop an attempted takeover by the Russian Bolsheviks. He was a supporter of Marshall Pilsudski who, with the help of the Polish Jewish community, defeated the Bolsheviks.
The Feast of Christ the King was established to remind the world that its moral center was the Vatican headed by Christ’s Vicar, the Pope. (Vatican I 1870 declared the Pope infallible) The Encyclical announcing the feast, Quas Primas, states (Part IV, paragraph 12): “The empire of Christ over all nations was rejected. The right which the Church has from Christ Himself, to teach mankind, to make laws, to govern peoples in all that pertains to their eternal salvation, that right was denied.” (by the “Communists”) Also, (Part VI, paragraph 19) “When we pay honor to the princely dignity of Christ, men will doubtless be reminded that the Church, founded by Christ as a perfect society, has a natural and inalienable right to perfect freedom and immunity from the power of the state; and that in teaching, ruling, and guiding to eternal bliss those who belong to the Kingdom of Christ, she cannot be subject to any external power.” These are fitting comments for a Church founded by the Emperor Constantine.
This means that governments that oppose the Vatican are evil and those in favor are good. Support for fascists such as Franco in Spain, Dollfus in Austria, Salazar in Portugal and the dictator Pilsudski in Poland is not a surprise. Early Vatican social teaching did not see freedom of expression as fundamental. For example, the Vatican supported labor in so far as it is Roman Catholic and does not resort to strikes.
Questions to face: How did the U.S. Catholic Church react to the dilemmas presented by the Vatican to Roman Catholics living in a free society? The key concept of Quadragesimo Anno was “subsidiarity.” What is the American meaning of “subsidiarity?”
Myths are necessary to explain Faith, Hope and Love which are inexplicable. If a myth becomes absurd then it should be forgotten - e.g. limbo, and the Knights of Columbus. Valuable myths have positive palpable reality.
The fall elections seemed to squelch all hope for immigration reform. The dream act failed. Legislation that would free unions to organize is now nowhere in sight. In Wisconsin, the newly elected governor has openly declared war on the public service unions. There is a threat to turn Wisconsin into a - “right to work state.” A Wisconsin state legislator has proposed an “Arizona 1070 law.” “Where is there hope, Joanne,” asked a Voces Board Member.
We found it, myths but real - Christmas gifts:
We were doing our exercise walking at the Mayfair Mall when we met Barbara Toles, state legislator and Joanne’s former colleague. After brief greeting hugs, Barbara said, “It’s O.K. we’ve just got to work harder. We’ll get some new people in the legislature in two years.” We parted with hugs, Merry Christmas’s, smiles and good feelings.
Voces activist Primitivo Torres invited us to Trinity Guadalupe parish for the Sunday Mass celebrating the feast day of Our Lady of Guadalupe. It was freezing, we were both sick with colds. Sanctuary had already done a vigil at the Church in honor of the Virgin of Guadalupe and the four Church women murdered in El Salvador – why go? It was freezing cold, but we went. We arrived fifteen minutes early and the large 19th century Church was packed. We were lucky to find places to sit. Why did we have only about 20 people at our vigil? Before Mass a band and mariachis played for the Virgin – not the congregants. Mass began with Aztec dancers dancing up to the altar to pay homage to the Virgin. They were excellent performers – men, women and children – breathtaking. The band and the mariachis provided music for the Mass. At one point we had a complete dramatization of the Guadalupe story. I finally noticed that all the kids in attendance were dressed in costume. Girls were vested as the Virgin Guadalupe and the boys as Juan Diego. Pastor Jose Moreno, S.J. presided. Moreno who is also pastor at another nearby Latino church, serves as a jail chaplain and occasional math professor at Marquette, was worked up. During his homily he recounted the role of the Mexican priest Hidalgo and Church people in the fight for independence from Spain. All were under the protection of Our Lady of Guadalupe, “Que viva la Virgen” he shouted, “Que viva Mexico” he shouted again. We heard the “grito” of Hidalgo – of Mexico echoing through the centuries. Before their exciting and colorful exit, the Aztec dancers expressed reverence to the Virgin – the revised Goddess of Tepeyac. The ceremony was a merger of myths; the Trinity now included the Virgin. Moreno said that the story must be preserved, “it is part of our culture.”
After Mass we were invited to refreshments in the school building basement. We got in line for hot chocolate and tamales. It was freezing cold in the basement, but not for long. One of Joanne’s former students came up to her excitedly shouting, “¿Maestra, Maestra como esta?,” hugs all around. We sat with her and her family, but we received Guadalupe greetings from all. We were told that the celebration started the night before with instrumental music and singing. Some had maintained an all night vigil. Ya somos Guadalupanos, pues.
Posadas: Ascension Lutheran hosts vigils that we do before demonstrating at the ICE the next day. We do this once a month. Pastor Walter, who is from El Salvador, invited us to the Ascension’s Posada. Freezing cold, but we went. When we got to the church there weren’t many people. After a while we started the traditional songs in the church. More and more people showed up. Pastor Walter related the story of Mary and Joseph finding “no room at the inn” to migrants looking for sanctuary from poverty and violence. He encouraged us to be politically active in the quest for just immigration reform. We left the church and knocked on a couple doors looking for a “posada” for Mary and Joseph. The final stop was a house with a professionally printed sign on it stating, “We are Roman Catholics – No Soliciting.” Pastor Walter assured us it was OK. We sang our song pleading “posada.” A young man opened the door, listened, wished us “¡Felice Navidad!” and went back inside. We then went to the church basement for fellowship –hot chocolate and a full dinner. By now we had picked up about a hundred people for the banquette. Pastor Walter did the blessing. I felt the presence of the young man from Galilee who had no place to lay his head. (Lk. 9:58)
The Holy Angels Old Catholic Church did the full nine day novena for the Posada. A different family would host the posada each night and the final night would be at the church on Christmas Eve. The pastor, Father Alvaro, is a member of our “Comité Timon,” steering committee of the Milwaukee New Sanctuary Movement. Alvaro invited us to one of the posada nights. It took place at a modest south side home, a worker’s cottage, probably owned in the past by Polish immigrants. The yard was decorated with brightly illuminated snowmen and Santa Clause. We were ushered through the Christmas decorated house to the basement packed with people, men, women and children, including musicians. Father Alvaro introduced the ceremony. He explained that the trip by the Holy Family from Nazareth to Bethlehem where they were rejected is similar to their own migrant experience. He encouraged us to continue to be active in the struggle for justice. Alvaro then introduce us to the “ama de casa,” the hostess. She welcomed us, then lamented the failure of the “Dream Act.” She said we need to continue the struggle and develop better legislation. Alvaro took issue. He said the proposed law was a good one; we need to continue pressure to get it passed. We were asked to stand and say the Rosary. The Sorrowful Mysteries were introduced by a young woman who, at the same time, cared for a rambunctious ten year old son who had no place to run in the packed basement. Five different young “madres de familia” led each one of the five Mysteries. In between, the musicians provided accompaniment for hymns. The final Mystery, the Crucifixion, was introduced by one of the women with dampening eyes expressing a lament to claim that the Virgin witnessed the horror of the execution of her son out of love for us. Next the “Posada story” was dramatized with the traditional hymns. Mary and Joseph gained refuge and it was time to celebrate. The joy of families getting together was infectious. Hot chocolate, tacos and taquila were served. The host came up to us and introduced himself. “Ola maestra,” he said to Joanne, “Senior, - bienvenido a ustedes”. He was one of Joanne’s students at the technical college a few years ago.
At some point in this blog I will claim that Liberation Theology is a part, if not the best of Catholic Social Teaching. Important points will be: method in doing Theology, the need for structural political change, concientizasion, (expands the notion of the moral as reasonable) and preferential option for the poor. I will also include Cesar Chavez for his non-violence theology and organizing methods, and recent attempts by Roman Catholic theologians to give direction in the struggle for immigration reform.
But who cares? Here’s an example. My cousin Meg got me an invitation to the 70th Anniversary of the founding of the grade school that I went to in River Forest, Illinois. It was founded by the Dominican Fathers as the parish school for St. Vincent Ferrer Church. The school and the parish were part of a Dominican presence in River Forest that included Rosary College for women – now called Dominican University, co-ed, the Dominican House of Studies (Pontifical Institute of Philosophy), and Trinity High School for girls. Rosary, Trinity, and St. Vincent Ferrer School were staffed and run by the Sinsinawa Dominican Sisters. The House Studies now is part of Rosary – Dominican University.
St. Vincent Ferrer School started in 1940, but classes were held at Trinity. In 1941, the school building was completed, and I began my school career, first grade, in 1941. Our 1949 graduating class was the first to do eight years in the new school. My two brothers graduated from St. Vincent’s and my mother taught there for many years.
I was excited to go to the anniversary party. I had my mind set on not challenging anything and looked forward to possibly meeting old classmates. It wasn’t easy. The English Gothic church was full for the opening of the festivities. Vatican II hadn’t inspired any renovations except they did have an altar piece that faced the people. Since the House of Studies was turned over to Dominican University, the St. Vincent Ferrer Rectory has become a residence for Dominican priests not necessarily connected to the parish. Some of them participated in the Mass. The pastor is the Rev. Herb Hayek, O.P. whom I knew when he was a Dominican student. Strange, the last time I saw him Herbie was a kid with a sarcastic sense of humor. As an old man he does emit a sense of pastoral “gravitas.” Also in the procession to the altar was Kevin O’Rourke, O.P. former Dean of the Aquinas Institute in Dubuque. Leading the procession to the altar were the Knights of Columbus in full regalia. At communion time a knight with drawn sword stood at attention alongside each of the five or six priests distributing communion. A proud incorporation of the “conquista” into the celebration (sacrifice – the guy on the cross looked like a Native American). Was it Jesus that preached “the good news” of peace to be achieved by war or was it Caesar Augustus? Has anybody ever heard of Bartolome de las Casas, O.P.? I take it too seriously; it was comedy at its best.
After Mass I talked to Kevin O’Rourke, who is famous for saying that nurses should not be allowed to organize into a labor union. Kevin was using a walker; we said hello but neither of us was about to get into any kind of discussion. Secular priest, Mons. George Higgins of the National Conference of Catholic Bishops, had already flattened him years ago in the debate over the nurses. I did feel guilty about it. A friend, stalwart of the Milwaukee Faith Community for Worker Justice, and champion of the nurses right to organize, Regina Williams, O.P. Ph.D., would have wanted me to at least make a few snarky remarks. Regina had recently passed away at 92 years of age. Associate and friend of Regina, Mike Crosby, O.F.M. Cap., presided at the funeral liturgy. No Heisman Trophy for Regina and her followers, but she would say that it’s not necessary.
The night was saved when we met John Lattner, 1953 Heisman Trophy winner, and his wife. We spent a half hour or so talking. John indicated gratitude to labor and the union he belonged to during the summers while he was at Notre Dame. To me he will always be superman. Also a conversation with high school classmate and St. Thomas scholar Albert Judy, O.P. was refreshing.
We went to England in November to celebrate the birth of our newest grandson, Matthew James Lange. (b. October 18, 2010) Joanne dragged me to a Sunday mass at the local Roman Catholic Church – St. Gertrude. Sean, our two year old grandson, provided entertainment when he escaped from the children’s area to say hello. He then ran down the center aisle with Joel in hot pursuit.
But besides Sean, Father Martin McCarthy’s homily was interesting. He talked about the establishment of the feast of Christ the King by Pius XI ( Quadragesimo Ano, 1931) in 1925. The homily was a reminder. Monsieur Ambrogio Damiano Achille Ratti, the future Pius XI, was named Papal Nuncio to Poland after W.W.I by Benedict XV. Poland was very loyal to the Roman Catholic Church and the Vatican and the Vatican therefore supported a strong and independent Poland – an ally in the fight against “communism” – Russia, Spain, and Mexico. Pius XI was dogged in his support of Poland in its struggle to stop an attempted takeover by the Russian Bolsheviks. He was a supporter of Marshall Pilsudski who, with the help of the Polish Jewish community, defeated the Bolsheviks.
The Feast of Christ the King was established to remind the world that its moral center was the Vatican headed by Christ’s Vicar, the Pope. (Vatican I 1870 declared the Pope infallible) The Encyclical announcing the feast, Quas Primas, states (Part IV, paragraph 12): “The empire of Christ over all nations was rejected. The right which the Church has from Christ Himself, to teach mankind, to make laws, to govern peoples in all that pertains to their eternal salvation, that right was denied.” (by the “Communists”) Also, (Part VI, paragraph 19) “When we pay honor to the princely dignity of Christ, men will doubtless be reminded that the Church, founded by Christ as a perfect society, has a natural and inalienable right to perfect freedom and immunity from the power of the state; and that in teaching, ruling, and guiding to eternal bliss those who belong to the Kingdom of Christ, she cannot be subject to any external power.” These are fitting comments for a Church founded by the Emperor Constantine.
This means that governments that oppose the Vatican are evil and those in favor are good. Support for fascists such as Franco in Spain, Dollfus in Austria, Salazar in Portugal and the dictator Pilsudski in Poland is not a surprise. Early Vatican social teaching did not see freedom of expression as fundamental. For example, the Vatican supported labor in so far as it is Roman Catholic and does not resort to strikes.
Questions to face: How did the U.S. Catholic Church react to the dilemmas presented by the Vatican to Roman Catholics living in a free society? The key concept of Quadragesimo Anno was “subsidiarity.” What is the American meaning of “subsidiarity?”
Myths are necessary to explain Faith, Hope and Love which are inexplicable. If a myth becomes absurd then it should be forgotten - e.g. limbo, and the Knights of Columbus. Valuable myths have positive palpable reality.
The fall elections seemed to squelch all hope for immigration reform. The dream act failed. Legislation that would free unions to organize is now nowhere in sight. In Wisconsin, the newly elected governor has openly declared war on the public service unions. There is a threat to turn Wisconsin into a - “right to work state.” A Wisconsin state legislator has proposed an “Arizona 1070 law.” “Where is there hope, Joanne,” asked a Voces Board Member.
We found it, myths but real - Christmas gifts:
We were doing our exercise walking at the Mayfair Mall when we met Barbara Toles, state legislator and Joanne’s former colleague. After brief greeting hugs, Barbara said, “It’s O.K. we’ve just got to work harder. We’ll get some new people in the legislature in two years.” We parted with hugs, Merry Christmas’s, smiles and good feelings.
Voces activist Primitivo Torres invited us to Trinity Guadalupe parish for the Sunday Mass celebrating the feast day of Our Lady of Guadalupe. It was freezing, we were both sick with colds. Sanctuary had already done a vigil at the Church in honor of the Virgin of Guadalupe and the four Church women murdered in El Salvador – why go? It was freezing cold, but we went. We arrived fifteen minutes early and the large 19th century Church was packed. We were lucky to find places to sit. Why did we have only about 20 people at our vigil? Before Mass a band and mariachis played for the Virgin – not the congregants. Mass began with Aztec dancers dancing up to the altar to pay homage to the Virgin. They were excellent performers – men, women and children – breathtaking. The band and the mariachis provided music for the Mass. At one point we had a complete dramatization of the Guadalupe story. I finally noticed that all the kids in attendance were dressed in costume. Girls were vested as the Virgin Guadalupe and the boys as Juan Diego. Pastor Jose Moreno, S.J. presided. Moreno who is also pastor at another nearby Latino church, serves as a jail chaplain and occasional math professor at Marquette, was worked up. During his homily he recounted the role of the Mexican priest Hidalgo and Church people in the fight for independence from Spain. All were under the protection of Our Lady of Guadalupe, “Que viva la Virgen” he shouted, “Que viva Mexico” he shouted again. We heard the “grito” of Hidalgo – of Mexico echoing through the centuries. Before their exciting and colorful exit, the Aztec dancers expressed reverence to the Virgin – the revised Goddess of Tepeyac. The ceremony was a merger of myths; the Trinity now included the Virgin. Moreno said that the story must be preserved, “it is part of our culture.”
After Mass we were invited to refreshments in the school building basement. We got in line for hot chocolate and tamales. It was freezing cold in the basement, but not for long. One of Joanne’s former students came up to her excitedly shouting, “¿Maestra, Maestra como esta?,” hugs all around. We sat with her and her family, but we received Guadalupe greetings from all. We were told that the celebration started the night before with instrumental music and singing. Some had maintained an all night vigil. Ya somos Guadalupanos, pues.
Posadas: Ascension Lutheran hosts vigils that we do before demonstrating at the ICE the next day. We do this once a month. Pastor Walter, who is from El Salvador, invited us to the Ascension’s Posada. Freezing cold, but we went. When we got to the church there weren’t many people. After a while we started the traditional songs in the church. More and more people showed up. Pastor Walter related the story of Mary and Joseph finding “no room at the inn” to migrants looking for sanctuary from poverty and violence. He encouraged us to be politically active in the quest for just immigration reform. We left the church and knocked on a couple doors looking for a “posada” for Mary and Joseph. The final stop was a house with a professionally printed sign on it stating, “We are Roman Catholics – No Soliciting.” Pastor Walter assured us it was OK. We sang our song pleading “posada.” A young man opened the door, listened, wished us “¡Felice Navidad!” and went back inside. We then went to the church basement for fellowship –hot chocolate and a full dinner. By now we had picked up about a hundred people for the banquette. Pastor Walter did the blessing. I felt the presence of the young man from Galilee who had no place to lay his head. (Lk. 9:58)
The Holy Angels Old Catholic Church did the full nine day novena for the Posada. A different family would host the posada each night and the final night would be at the church on Christmas Eve. The pastor, Father Alvaro, is a member of our “Comité Timon,” steering committee of the Milwaukee New Sanctuary Movement. Alvaro invited us to one of the posada nights. It took place at a modest south side home, a worker’s cottage, probably owned in the past by Polish immigrants. The yard was decorated with brightly illuminated snowmen and Santa Clause. We were ushered through the Christmas decorated house to the basement packed with people, men, women and children, including musicians. Father Alvaro introduced the ceremony. He explained that the trip by the Holy Family from Nazareth to Bethlehem where they were rejected is similar to their own migrant experience. He encouraged us to continue to be active in the struggle for justice. Alvaro then introduce us to the “ama de casa,” the hostess. She welcomed us, then lamented the failure of the “Dream Act.” She said we need to continue the struggle and develop better legislation. Alvaro took issue. He said the proposed law was a good one; we need to continue pressure to get it passed. We were asked to stand and say the Rosary. The Sorrowful Mysteries were introduced by a young woman who, at the same time, cared for a rambunctious ten year old son who had no place to run in the packed basement. Five different young “madres de familia” led each one of the five Mysteries. In between, the musicians provided accompaniment for hymns. The final Mystery, the Crucifixion, was introduced by one of the women with dampening eyes expressing a lament to claim that the Virgin witnessed the horror of the execution of her son out of love for us. Next the “Posada story” was dramatized with the traditional hymns. Mary and Joseph gained refuge and it was time to celebrate. The joy of families getting together was infectious. Hot chocolate, tacos and taquila were served. The host came up to us and introduced himself. “Ola maestra,” he said to Joanne, “Senior, - bienvenido a ustedes”. He was one of Joanne’s students at the technical college a few years ago.
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