THE DIGNITY OF MAN – A WORKING CONCEPT FOR WORKERS

   

My dogmatic slumber

  I really thought common sense was sufficient to explain why workers have a basic right to organize into unions. The papal encyclicals point to the “dignity of man” as the core reason.  During a discussion group I mentioned this and expected the usual silent glassy eyed response, but I was immediately and strongly challenged by a university professor of anthropology.   He shouted, “what about the squirrels – don’t they have dignity?”  He went on, “one of those encyclicals says that a living wage means that a worker should have money to get a beer after his shift.”  “Thank God we don’t get that crap at our Church.”  I was stunned; I couldn’t respond except to say, “Let’s get back to common sense.”   Was it simply an upper class academic dismissal of those beneath their status?  But then again, what about women, “dignity of man” is an evolving concept even in the social encyclicals.

   Class conflict is just there, but preaching without using common sense has a long varied history.  A serious challenge to common sense is highlighted by the troubles of Peterless Peter Abelard (1079 - 1142) in the 12^th century. 

   Abelard’s fame in history is mostly related to an illicit affair with his student Eloise.  Pete paid the price for the affair since in the middle ages a simple cover up was not sufficient.  However, Peterless Pete’s important question: was not, as the romantics think, “Eloise what are you doing tonight?” but, as logicians think, “How can we use universals?”  If universals are just of the mind and not reality, they can mean whatever we want them to mean.  Peterless Pete thought he solved the problem, but St. Bernard (1090 - 1153) thought Pete’s logic misinterpreted the Trinity, declared Pete a heretic, and refused to rescue him.   

   Common sense made a comeback in 13^th century with Adequate Tom Aquino (St. Thomas Aquinas, 1225 - 1274).   With help from Jewish and Muslim philosophers (Averoes, 1126 - 1198, Maimonedes, 1135 – 1204), Adequate Tom referred back to the ancient Greeks and restored confidence in human reason.  But in the 14^th century, Wild Bill Ockham (William of Ockham, 1288 - 1347) took his razor to Aristotelian Adequate Tom and severed the “possible” and “agent” faculties from the intellect making it impossible to produce certain conclusions.   Again, is the razor a better answer than the cover up?  But obviously mistakes can be made.

   The “dignity of man,” does the concept have a basis in reality?  Does the concept imply that workers have the right to organize?  President Lincoln faced a similar problem.  The Declaration of Independence states that all are equal yet the institution of slavery was sanctioned by the Constitution.  In the next posting we will consider Lincoln’s reasoning.  Comments and suggestions are appreciated.  Email

wjlange@sbcglobal.net

A DISTANT MIRROR

(A book by Barbara Tuchman comparing the 14^th century to the present time.  Note the last Pope to resign was Gregory XII – 1415.)

   History of philosophy scholar Etienne Gilson, in a series of lectures at Harvard in 1937, claimed the collapse of philosophy in the 14^th century should be attributed to Franciscan Friar William of Ockham.  Ockham’s epistemology led to skepticism - the end to certain knowledge through causes and therefore philosophy itself.  For Gilson, modern philosophy has the same problem.  David Hume is the modern Ockham for Gilson, and philosophy from Gilson’s 1937 Thomistic perspective, once again had reached a low point.  It is implied by Gilson that with philosophy in such a weak state it would be difficult to respond to the arguments presented by Fascism and its founding author G. Gentile.

   Gilson claimed the when philosophy collapses, the only options are mysticism and moralism.  Of course if philosophers believe that reason must be surrendered when mystics, moralists, and pre-modern analysts are evaluated, then philosophy is indeed lost.  Thus Gilson’s tunnel vision missed the restorative work of Julian of Norwich as well as the immense value to humanity of Ockham’s work for politics and science.

(Gilson, Etienne, The Unity of Philosophical Experience, Charles Scribbner’s Sons, New York, 1950, Copyright 1937)

   Might we look into the distant mirror and see ourselves with tunnel vision missing significant work because of the absurd politics of the Roman Catholic Church attempting to impose Church rules on society at large? The 14^th century Avignon Catholic Church may have been more corrupt and hypocritical than the Roman Catholic Church of the present age, but we can’t be far behind. 

   For example, the cover-up of pedophile priests is shocking.   One of the most notable and long time cover-up artists, Cardinal Roger Mahony is allowed to continue to function as a priest and as a Cardinal (He can vote for the next Pope).    Yet 92 year old Jesuit Bill Brennan of Milwaukee is immediately censured for concelebrating a Mass with a woman priest.  He is no longer allowed to publically celebrate Mass or appear in public wearing a Roman collar.  Brennan has served as a missionary in Central America, a high school theology professor, a Catholic Worker chaplain and a parish priest.  The attack on the dignity of a 92 year old priest makes it seem fruitless to look for actions promoting compassion and justice in the Church.

VOCES DE LA FRONTERA

   But wherever we go I accompany Joanne to Sunday Mass.  In San Francisco I picked up a copy of the Archdiocesan newspaper in Spanish – “San Francisco Católico,” 1-27-13.  A headline on page seven caught my attention: “Obispo: Mexico ha cambiado pero quizas no para bein.” (Mexico has changed perhaps not for the better)

   The Bishop was Dominican Raul Vera Lopez, O.P. whom I had met in San Cristobal de las Casas in 1998.  Three of us from Milwaukee went to San Cristobal to accompany a delegation from Michigan to join a pilgrimage planned by Bishop Samuel Ruiz to Mexico City and to the shrine of Our Lady of Guadalupe.  The purpose was to inform the nation and the world of the atrocities committed in Chiapas (eg. the massacre at Acteal) against the indigenous people by para-militaries and ignored by the Mexican government.  Forty bus loads of campesinos visited four cities and culminated in a symposium and prayer vigil in Mexico City.  Bishop Ruiz led the pilgrimage, and the Michigan and Milwaukee people lent an international presence.  Auxiliary Bishop Vera Lopez prepared us for the trip.  I remember his comments were inspiring and his humor relieved tension.

   Raul Vera Lopez is now Bishop of Saltillo, Mexico.  Saltillo is 190 kilometers south of the U.S. border. The headline in the San Francisco paper referred to comments he made at a celebration of his 25^th anniversary as a Bishop.  The article states that government officials and wealthy business leaders did not attend, but the faithful of the diocese were there.  Also attending was Vera Lopez’ Dominican compatriot, Gustavo Gutierrez, O.P. founder of Liberation Theology.

   Lopez’ comments at his anniversary indicated the rightist government (P.A.N.) was no better than the leftist government that it replaced.  The leftist government (P.R.I.} was in power in ‘98.  The P.R.I. in recent elections returned to power but Don Raul accuses them of buying votes.  Both parties are, “equally rotten, corrupt and inept,” he said.  The Bishop lashed out at the 1994 trade agreement N.A.F.T.A. as a cause of Mexican poverty.  (On New Year’s Day in 1994 the Zapatistas took over several cities in Chiapas in response.) Bishop Vera Lopez stated, “N.A.F.T.A. accelerated income inequality; it made some large business owners wealthy, but it hurt the general population.”

   A companion article notes that Bishop Vera Lopez’ diocese aids people from Central America who are travelling to the U.S.-Mexican border to enter the U.S. illegally.  Most of the travelers are “evangelicos” – Non-Catholic - but Father Pantejo the priest in charge said, “we give them bread freely, the origin of this is love and a social commitment; It is not a debate about faith.”

   A December article in the Huffington Post (HUFFPOST – 12/25/12) states that Bishop Vera Lopez supports a law in his Provence of Coahuila which legitimizes gay unions.  With Don Raul Vera Lopez we have a Bishop who advocates for the basic human rights of people not irrelevant Church law.  Bartolomé de las Casas did the same in the 16 century as he challenged the Church and the Spanish aristocracy. Despite being out of sync with most of the current hierarchy Vera Lopez is part of a strong proud tradition.

THE TRIP TO ENGLAND FOR JACOB’S BAPTISM AND A SEARCH FOR THE LEGACY OF JULIAN OF NORWICH

   “When he broke the fourth seal, I heard the voice of the fourth animal shout, ‘Come’.  Immediately another horse appeared, deathly pale, and its rider was called Plague, and Hades followed at his heals.” (The New Testament, John, Rev. C. 6, v. 8)  But Julian of Norwich saw that all was created with love and said that all, in all manner is well and will be well. (Julian of Norwich, The Revelations of Divine Love. Showing 13, C. 32)

   Joanne & I traveled to England leaving Christmas Day 2012 to celebrate the baptism of our new grandson Jacob.  The day of the baptism was cloudy and cold.  Television commentators in the U.K. that morning commented on U.S. issues such as gun control and the immanence of going over the financial fiscal cliff.

   The ceremony was brief but meaningful.  Father McCarthy, the lead celebrant, welcomed the radiant and beautiful Jacob Alan Lange into the community and reminded us of our responsibilities in love to Jacob.  Father McCarthy prayed for the support of the ever present “Communion of Saints” including Saints Jacob, Joel, and David.  In my own prayer I added Julian of Norwich.

NORWICH

 

   We arrived in London a week before the ceremony and had time to visit Norwich a city to the east and north of London and close to the North Sea.  The purpose was to discover more about Julian of Norwich, a 14^th century  anchoress.  An anchoress is a female hermit who withdraws from secular life to a sealed room connected to a church for religious reasons. 

   Norwich was second to London in population and commercial importance in 14^th century England.  It was a century of dramatic change similar to our own times.  Increased finished cloth production brought in skilled workers to Norwich from Flanders.  Many foreign workers in Norwich were murdered during the Peasants Revolt in 1381.  (Whittock, Martyn, Life in the Middle Ages, London, 2009, p. 68)  Climate change, constant war with France, the Black Death, a corrupt Catholic Church, which had moved its headquarters from Rome to Avignon, and strong theological dissent, responded to by the inquisition, set the background for the writings of mystic Julian of Norwich.  (see - Tuchman, Barbara W. A Distant Mirror, Alfred A. Knopf, New York, 1978.)  

      A visit to Norwich can bring history alive.  Several stops during rainy cold days gave us a greater awareness of anchoress Julian.  Let us consider three: the Cathedral, St. Andrew and Black Friar’s Halls and St. Julian’s Church.

THE NORMAN CATHEDRAL AND ABBY

  

    The Norwich Cathedral, Church of the Holy Trinity, which, since Henry VIII, (1491-1541) has been under the control of the English government and the Anglican Church.   The Cathedral was established by Norman Bishop Herbert Losinga and the Benedictines in 1096, and construction was completed in 1499.  The Cathedral has differing architecture since its construction continued during centuries of time.  For example, the lower part is Romanesque and the upper vault is Gothic.

   At least three references to Julian can be found in the Cathedral.  Various chapels line the inside of the Cathedral.  Priests were required to say Mass every day and the BenedictIne Community had many priests and needed many chapels to accommodate.  It was believed the Masses provided the ground of existence for mankind.  One of the chapels, dedicated to the 9^th Army Regiment of Norfolk, has a painted window of “St. Juliana.” It is not known what her real name was, but  she is called Julian because she was an anchoress at St. Julian’s Church. She appears in Benedictine habit with a cat at her feet.  There are doubts as to whether she was really a Benedictine nun, and those who think she was a nun call her – Dame Julian.  She was never officially declared a saint, but her writings cut out the legs supporting Christian theology so official canonization to sainthood would very surprising.  The cat, the only animal allowed to be with an anchoress, was useful in catching mice and rats that might enter the cell.  Also the founder of Christianity in the region of East Anglia was St. Felix, a name often associated with cats.

   Another chapel has a painted glass window depicting notable Benedictine monks.  Julian is at the base of the window wearing a Benedictine habit.   An inscription in Latin, “Ut in omnibus glorificatur Deus” (hence in all God is glorified. - a Benedictine saying, but arguably a summation of Julian’s theology,)  The tour guide called her Mother Julian.  

   An entrance to the Cathedral is flanked by contemporary statues of St. Benedict and Julian.  We had the good fortune to meet the sculptor, David Holgate, at a tea shop, and he told us he did many months of research for the statues.  Julian is carved wearing the typical dress of a 14^th century towns-woman.  She is appropriately holding a book since she was the first woman to write a book in English, Revelations in Divine Love, and to this day she is a teacher.  Julian wrote in a form of English similar to that of Chaucer – a contemporary.  St. Benedict, the founder of monasticism, is shown in his habit with his index finger over his lips to show the importance of silence.  (“Be still and confess that I am God!  I am exalted among the nations – exalted on the earth.  The Lord of Hosts is with us, our stronghold is the God of Jacob.”  Psalm 46, vs. 11 -12.  “Nothing in all creation is so like God as stillness.” Meister Eckhart, Matthew Fox, Original Blessing, Bear & Company, Santa Fe, New Mexico, 1983, p. 133.)

BLACKFRIARS & ST. ANDREW’S HALLS

   We visited the St. Andrew’s and Black Friars Halls to get further insights into Julian’s 14^th century.  The Dominicans, Black Friars, arrived in Norwich in 1226.  They took over the priory of St. Andrew’s in 1307, and began constructing the Black Friars Hall in 1345.  The Friars (White Friars – Carmelites, Grey Friars – Franciscans, Black Friars – Dominicans) of Norwich differed from the Benedictine Monks in that the Benedictines would establish an Abby that attracted people to form a productive community with its center at the Abby.  The Benedictine motto is:  laborare est orare (to work is to pray.)  The Abbot or Abbess would be the ultimate community authority.   The friars differed in that they would go out to the people preaching in parishes, establishing community centers. 

   The family of Thomas Erpingham, hero of Agincourt, 1415 - a major victory for the English in the 100 years war with France, donated money for the construction of the Black Friars Hall.  Erpingham’s son was a Dominican; the Erpingham coat of arms is evident in the hall.    Some believe Julian was of the wealthy aristocratic Erpingham family, hence the use of the title – Lady Julian.  The reasoning is that Julian was an educated woman, even though she claimed not to be, and someone had to support her as an anchoress; it could have been the bishop, but this is unlikely.  The Bishop, Henry Despenser, and Thomas Erpingham were enemies.

   A plaque at the Black Friars Hall commemorates two anchoresses that were attached to the hall – Katherine Foster and Katherine Mann.  Did the Dominican charism, “contemplata aliis trader” (giving the fruits of contemplation to others) influence Julian?  The first Dominicans were cloistered nuns.

St. JULIAN  CHURCH

 

   Of course the most important place we went to on our pilgrimage was St. Julian’s Church.  Even in the cold and rain we recognized it as Holy Ground.  This is where Julian lived as an anchoress for probably over 40 years in a room attached to the church.  The room was sealed but she had a window looking into the church so that she might participate in the liturgy and a window to the street so she could be available to console,  council and encourage others. 

   It is a small stone church still in use for prayer.  It is estimated that there has been a church on this site since 950.  The name is probably from Bishop Julian of Le Mans (4^th century).  In 1135 King Stephen gave the Church to the care of the nearby Benedictine Nuns of Carrow.  The Church is close to the river Wensum which connects to the North Sea and facilitated Norwich to be a port of entry for the Normans and people from the low countries.  Julian the anchoress gets her name from the Church.  A replica of the Church was re-constructed in 1953 because of bombing damage suffered during W.W. II.  

   Among the interesting features of the Church is a medieval baptismal front which dates from about 1420.   Several well known saints are carved on the font, but at the base are saints that a Church brochure notes with a question mark.  One is William of Norwich, a boy whose murder was blamed on the Jews.  

   “Unwanted children were often sent into the forest to die, as the

   story of Hansel and Gretel recalls; parents could easily explain their

   disappearance by blaming it on the Jews.  In Norwich Cathedral in

   England, one can see a very apologetic plaque commemorating the

   boy William of Norwich who in the twelfth century was said to have

   been stolen by the Jews and crucified.”  (We did not see the plaque.)      

   “In compensation he was made a saint.”  (Middle Ages, Editors of

   “Horizon Magazine,” American Heritage Publishing Co. Inc. New York,

   1968.  p. 131.)

 The Jews were expelled from England in 1290 by Edward I.

     Not far from the Church was “Lollards Pit” where followers of dissident Oxford Priest and scholar John Wyclif were dumped after execution.  Julian’s showings supported Wyclif; which raises the question – who was Julian’s protector?

THE MARRIAGE OF THE MYSTICAL AND THE ACTIVE

    The profundity of Julian’s book goes much deeper than we are capable considering, but look at the following.  Julian wrote at a time of rampant fear and hatred, but she pointed to all pervasive love as the response.  She saw the “passion” not just as her suffering or Jesus’ suffering but as the suffering of humanity which elicits love – compassion – and justice.  Julian uses the term “humanity” in the “realistic” sense of Benedictine Anselm Archbishop of Canterbury (1033-1109).  Ironically, I believe that 14^th century (c1290 -1349) polar opposite Franciscan “nominalist” William of Ockham would have had no objections to Julian’s work.  

   For Julian, God was the mother of all.    She did not preach a crusade against the Muslims as did 14 century mystic Catherine of Sienna, nor did she march with the flagellants preaching apocalyptic fear and denouncing Jews, as did the defender of Avignon, St. Vincent Ferrer. 

   Julian agreed with Wyclif  as to the equality of the people of God.  Her term was “even Christians.”  Her God was a God of motherly love, not one of wrath that required mediators.

   The connection – the unity of heaven and earth was clear to her.  Humanity was in partnership with the Creator to restore all.  Jacob’s ladder is an appropriate symbol.  Fourteenth century German Dominican theologian Meister Eckhart has an explanation: “down is up and up is down.”  (Fox, Matthew, A Spirituality Named Compassion, Harper, San Francisco, 1979,  p. 40.)     

HOLIDAY ECUMENISM FOR PEACE AND JUSTICE II

           Every December, besides the Our Lady of Guadalupe celebration, the Milwaukee Voces de la Frontera New Sanctuary Movement organizes or participates in a “Posada” liturgy to commemorate the biblical story of Mary and Joseph traveling from Nazareth to Bethlehem where Jesus would be born.  The theme is the sacredness of the family.  This year’s event was a cooperative program sponsored by Voces – Sanctuary, Gesu Catholic Church, Ascension Lutheran Church, MICAH (Milwaukee Interfaith Congregations Allied for Hope) and Nativity Jesuit Middle School.  Such cooperation is a result of Vatican II.

          What is the difference in solemnity between the “Posada” and Our Lady of Guadalupe celebrations?  Guadalupe Romero and Eva Gomez, both Mexicans, say that the Guadalupe celebration is done with intense emotion, and it is prayerful.  The “Posada” is prayerful but more festive.   

          The re-enactment of the journey to Bethlehem was a four block trip from Ascension Church to the Nativity Jesuit Middle School with four stops with Mary and Joseph asking for “Posada” – a place of refuge where the baby would be born. The bible story became real.

          The journey began at Ascension Lutheran Church.  All gathered in the Sanctuary for an introduction and an explanation of the “Posada” liturgy. It was raining and cold so two of the four stops of the procession would be in the Ascension Church building.   From the pulpit in the Sanctuary the narrator explained:

“The Posada is a Mexican tradition to commemorate the journey that Joseph and his wife Mary had to make to find a place for her to give birth.  The road was very long, it took many days.  They are the true migrants who looked for the best for their child Jesus.   The story of Mary and Joseph is the story of all humanity: always seeking a better life.  It is the story of all who live in the United States.  It is the story of Francisco and Gabriela from Guatemala.  It is the story of Cecilia who comes from Columbia. It is the story of Jackie’s family who are from Mexico and Ireland.  It is the story of many Mexicans who have crossed the border looking for a better life.  Tonight we live our story as in the story of Mary, Joseph and Jesus.”

The first experience on the journey was at the border.  The dramatic liturgy began with singing and dialogue in Spanish and English. Mary, Joseph and the group with them were confronted by a border patrol agent.  The program prepared by Francisco Martorell of MICAH and Nikki Meinrose of Sanctuary states:

We will now start the journey with Joseph and Mary. Upon leaving their home and town, relatives and friends fill them with well wishes. It is very difficult to be separated from loved ones.

 .

Narrator: After a journey full of problems, Joseph and Mary finally arrive at the border.

Joseph: Officials, please, see that we have left our land and our family members, our animals and the small corn crop we had. We have taken great risks to come to this country for the well-being of our children. Won’t you let us through?

Officials: Are you crazy? You don’t have any documents. We don’t want you here, get away.

Joseph: Don’t worry, Mary. I know you can get through this. Let’s trust in God.

The Angel, who was leading the procession, slipped by the Guard.  “Let him go,” the border guard said, “we need someone to pick the strawberries.”

The Second Experience: Work – The Palermo Pizza Factory

Narrator:  Migrants often come to this country with just one purpose: to improve their lives, to work in any way to maintain their families and send money back to the grandparents.

Joseph: My job is very hard.  I work in a factory.  They don’t give us breaks and they treat us poorly.  If we are injured, they don’t help us. If we miss a few days for being sick, they fire us. But I have no other option- jobs are hard to get. Some of my co-workers and I are starting the process of forming a union to be our voice and ask for better work conditions. Soon there will be a vote to decide if the majority are in favor of forming the union.  

Employer: I cannot allow them to form a union in my factory. They’re going to demand high salaries and conditions that I don’t want to provide. I want everything to stay how it is.  I will do everything possible to prevent that vote!

Mary: Keep your spirits up, Joseph. Once I give birth I will also look for work and you can look for something different.  God will give us strength.

The Congregation then processed with lighted candels three blocks, in the rain,  to the Nativity Jesuit Middle School.  Ninty-two year old Father Bill Brennan, S.J. also walked.  Father Brennan was recently disciplined by the Roman Catholic Church for concelebrating a Mass with a woman priest.   

Third Experience – at the school: Lodging -housing discrimination.

Narrator: The migrant clashes with the diversity of cultures and customs and often is discriminated against. This almost always happens when they look for a house or apartment.

Joseph: Mary, let’s see if they will rent us a room. (Joseph knocks on door)  

Owner: How can I help you? Who are you looking for?

Mary: We are looking for a place to stay. Look, I am very close to giving birth and I need a roof over my head where I can do so.

Owner:  Where are you from? Are you Mexicans? I’ve heard that Mexicans are dirty and fighters. You better go look for a house somewhere else.

Joseph: Ma’am, my wife is a good woman, loving and hard-working. Sorry to bother you.

Narrator: There’s no place for you here. We don’t know you.

Fourth Experience: The stable:

Narrator: Mary and Joseph are very tired. They are looking for any little spot to settle, where their baby can be born.

Joseph: (Joseph knocks at the door). Good evening. I am Joseph and this is my wife, Mary. We are traveling migrants. We don’t have any money. We don’t know the language. But we have the dream of creating a healthy, strong family that will do good for others.

Mary: I am Mary, a migrant as well. We have walked a lot looking for the best for our child who will soon be born. I have the intuition that this child will do great good and I am willing to give him all of my love and attention so that he will be strong and able to fulfill his mission. Hopefully Joseph will find a good job. I will also get work and supporting each other we will get through this.  I am about to give birth. Would you allow us in just for the night so that I can give birth to my baby? I know that my child will do great good.

Owner: I just have a stable. You will at least feel a little warmth alongside my animals. Do you want to stay there?

Joseph and Mary: Yes, thank you very much.

Owner: OK then, come in.

Narrator: Although migrants face obstacles, discrimination, and hardship, there are many people in the United States who care deeply about their struggle and are waiting with open arms to welcome them and share life together. Good migrants, you are welcome.

 Everyone- in Spanish: Buenos migrantes, sean bienvenidos.

          Let the party begin.  Over two-hundred celebrants participated including kids with lots of energy.  We started with supper and the musicians played and sang traditional Christmas music.  There were plenty of tamales, prepared by the Palermo strikers, tacos and champorrado provided by Nativity Jesuit School parents. 

Before the piñatas were lowered for the kids, we received a sober reminder from the principal of Nativity School.  He noted that although we were celebrating the festival of hope, it was a sad day for all of us because of the slaughter of the Holy Innocents in Newtown, Connecticut.  He prayed for the children and the survivors.  How do we continue?  He cited the Prophet Micah. “Seek Justice, love tenderly, and walk humbly with God.” (Micah 8:3) 

HOLIDAY ECUMANISM FOR PEACE AND JUSTICE

   Shema yisra’el Adonai ‘elohenu Adonai ‘ehad

   Hear O Israel: the lord is our God, the lord is one          

   (Duet. C.6, V.4)  

       

   The Vatican II vision of Pope John XXIII and Pope Paul VI was to facilitate peace through a worldwide Faith community effort (ecumenical) to promote justice.  In the call for the Vatican II Ecumenical Council, John XXIII stated:

“The bloody wars that have followed one on the other in our times, the spiritual ruins caused by many ideologies, and the fruits of so many bitter experiences have not been without useful teachings.  Scientific progress itself, which gave man the possibility of creating catastrophic instruments for his destruction, has raised questions. It has obliged human beings to become thoughtful, more conscious of their own limitations, desirous of peace and attentive to the importance of spiritual values.  And it has accelerated that progress of closer collaboration …”  (John XXIII, “Humanae Salutatis,” (December 25, 1961)

“Hence we humbly and ardently call for all men to work along with us in building up a MORE JUST and brotherly city in this world.  We call upon our brothers whom we serve as shepherd, but also upon all our brother Christians, and the rest of men of good will whom God ‘wills that they be saved and come to the knowledge of the truth.’”(1Tim 2-4) (Council Fathers, Opening Statement, 10-20-62)

  OUR LADY OF GUADALUPE – 

                A RECOGNITION OF THE HUMANITY OF THE INDIGENOUS

   Vatican II is no longer the vision of the Roman Catholic hierarchy, but the “people of God” continue the struggle for peace and justice.  The Milwaukee New Sanctuary Movement of Voces de la Frontera sponsored a celebration of the feast of Our Lady of Guadalupe at Ascension Lutheran Church in early December.  Could such a celebration that would include Latino Catholics and Lutherans remembering the story about Our Lady of Guadalupe been possible before Vatican II?

  Lutheran Pastor Walter Baires introduced the program, a Cap Corps volunteer, Kathleen Shea of Peruvian ancestry, played Our Lady of Guadalupe, Ms. Nikki Meirose played the Franciscan Bishop Zamárraga, and Guadalupe Romero was Juan Diego.  Nancy Flores Lopez, New Sanctuary Coordinator, directed the show.  The program included music by the St. Francis De Sales Catholic Church choir from Lake Geneva and a enthusiastic performance by young women Aztec Dancers.  Former Cap Corps volunteer Amy Tutenberg closed the program with an outstanding rendition of Ave Maria.

   Tamales and champorrado were prepared and sold by the Palermo strikers.  The money taken in from the sale went to the strike fund and amounted to about $250.

  

THE MYTH AS IT EXPLAINS FAITH ­– IN HISTORY

   What was the play at Ascension Lutheran all about?  Let us briefly outline the Guadalupe story.  The legend begins with the appearance of the Virgin Mary to a Mexican peasant Juan Diego in 1531.  This is the time of the Spanish “conquista” of Mexico which included a military and attempted cultural takeover. Tepeyak, a hill overlooking the Mexico City, is cited as the place where the Virgin appeared to Juan Diego.  Tepeyak had been a holy place for the indigenous people long before the conquest.  It was the special place for worship of the Aztec goddess Tonantzin. The Virgin Mary appeared pregnant, “en cinta” with a cord around her waist, a belt or “cinteron,” indicating her pregnancy.  She was luminous with sunlight stars around her and the moon at her feet.  She had a dark complection – an Aztec Pacha Mama – a “diosa.”  

  

   Malinche, the translator for Hernando Cortez, asked a Franciscan friar:

“But then, who is that lady with the child in her arms whom you place in the temple?”  The friar responded, “She is the mother of Jesus Christ, who came to save us.”  Malinche became aware, “She was a mother!  The mother of them all, and so she had to be the lady Tonantzin.  …It was sort of a nostalgia for the maternal arms, a longing to feel enveloped, embraced, sustained, and protected by her mother, as at one time she must have been; by her grandmother, as she had definitely had been; by Tonantzin, as she hoped she would be and by a universal mother…” (Esquivel, Laura, Malinche, Simon & Schuster Inc. 2006, P.47)        

                   

   The legend recounts that Our Lady of Guadalupe appeared in 1531 at Tepeyak in Mexico, but the story is much older.  At the time of the Muslim conquest of Spain in the 8^th century, a carving of the Blessed Virgin – a black Madonna – supposedly by St. Luke - was buried.  When it was rediscovered near the River Guadalupe in Spain, many years later after the Muslims were pushed out of the region, a shrine was dedicated to the “Virgin of Guadalupe.” Christopher Columbus is said to have visited the Franciscan shrine.

  In 1571 Pope Pius V sent Don Juan of Austria, brother of Phillip II of Spain, into the sea battle of Lepanto against the Muslims with prayers to the Blessed Virgin for victory.  A Genovese admiral placed a picture of the Mexican Virgin of Guadalupe in his flagship command post.   The Christians won a bloody battle with a total of 16,000 killed from both sides. Pius V credited the victory of the Christians to the Blessed Virgin. (See Chesterton’s poem, “Lepanto.”)

   Spanish art depicted Mary – the Immaculate Conception, conceived without original sin, similar to the Mexican image of Our Lady of Guadalupe. 

(Original Sin is a Christian doctrine.)  The painting of Francisco Zurbaran (1598 – 1664) “La Inmaculada Concepción” one hundred years before the dogma of the Immaculate Conception was proclaimed by Pius IX (1854) provides a link to our faith understanding of the Virgin Mary.  

“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.” (Book of Revelation, C.12, v.10)

Martin Luther (1483-1546) thought the Immaculate Conception teaching was erroneous.

   And the Prophet said:

   Behold! a woman of Imran said, “O my Lord! I do dedicate to You what is      in my womb for Your special service.  Accept this of me, for you hear and know all things.”  When she was delivered she said, “I am delivered of a female child!” and Allah knew best what she brought forth.  “And nowise is male like female.  I have named her Mary, and I commend her and her offspring to Your protection from the Evil One, the Rejected.”                    (Qur’an 3, 35-37)

ELECTION RESULTS FROM A CATHOLIC SOCIAL TEACHING PERSPECTIVE

    Data from the election results indicate that even though President Barack Obama won a second term there were some weaknesses in his first term. 

   It is clear that Obama has a problem with angry old white men such as the Roman Catholic hierarchy in the U.S.  As an angry old white man I would volunteer as a cabinet advisor on this issue, but I’m having trouble figuring out how the Roman Catholic hierarchy might be considered relevant. Their dogmatic pronouncements on contraception, gay marriage, and abortion are to be considered prior to other issues.  This policy has effectively nullified Catholic Social Teaching concerning labor for the hierarchical church and its true believers.  (e.g. no official support for the striking Palermo Pizza workers – also: “Bishops fail to agree on economic document,” Milwaukee Journal Sentinel, Religion New Service, November 14, 2012, p. 3)  But despite threats of hell itself from the bishops, a majority of Catholics voted for Obama.  The hierarchy has lost its moral core established by Vatican II.    

  

   My first blog posting (9-1-09) expressed hope that with the new Obama administration we would make progress on health care, immigration reform and labor law.

    The passage of the Affordable Care act was a monumental accomplishment. Both Roosevelts, President Truman, Presidents Kennedy and Clinton expressed a desire to pass such legislation but were unable to do so.  Why health care for all?  John XXIII wrote in his encyclical Pacem in Terris:

Beginning our discussion of the rights of man, we see that every man has the right to life, (see U.S. Declaration of Independence) to bodily integrity, and to the means which are necessary and suitable for the proper development of life. These means are primarily, food, clothing, shelter, rest, medical care and finally the necessary social service. (Pacem in Terris, Part I, 11, 4-11-1963)

 

   Nothing was done on labor law reform.  The desperately needed EFCA – employee free choice act was hardly mentioned.  If such a law were in place the striking Palermo Pizza workers would have a union that Palermo management would be required to accept and negotiate with “in good faith.”

   Immigration reform was not achieved.  The administration policy of prosecutorial discretion whereby only felons would be targeted for deportation was not adequate.  Our experience in Milwaukee was that we were unable to save family bread winners from deportation even though they were not felons.  Efforts in Chicago were more effective. 

  Congress failed to pass the “dream act” which would make it possible for undocumented students to attend college.  DACA, however, put in place by the Obama administration before the election, makes it possible for young people to delay deportation in hope of a new immigration law. In Wisconsin the Walker administration rescinded the “in state tuition” law which would help undocumented students go to state universities and technical colleges.

“Every human being must also have the right to freedom of movement and of residence within the confines of his own country, and when there are just reasons for it, the right to emigrate to other countries and take up residence there.” (Pacem in Terris, Part I, 25.  The document refers to a similar comment by Pius XII Christmas Message in 1952.  See U.S. and Mexican Bishops on immigration – Strangers No Longer: Together on the Journey of Hope, Jan. 2003)

SOME ANECDOTAL CANVASING DATA

   I have admitted that I’m an angry old white man, but my partner, we’ve been married 40 years, is white - old, but female and positive.  She works with confident skill for social change.  We did canvassing in three neighborhoods for the Obama campaign.  We went out twice in the Latino neighborhood with Voces de la Frontera and once in an African American neighborhood under the direction of Wisconsin Jobs Now.  We also did a turn in our own community of Wauwatosa.

   As always we enjoyed talking to people in the Latino neighborhood.  All that we talked to in our two two-hour excursions, except one, said that they would vote or had voted for Obama and now Senator Tammy Baldwin. One young man said he wasn’t going to vote because they are “all liars.”  I was sympathetic to his position, but Joanne convinced him that Obama was not a liar and that a vote for Obama was crucial for the Latino community.

   The African American community was very welcoming.  We had a list of addresses and names of voters but some of the addresses turned out to be empty lots. – monuments to the choice of nothing.  We talked to a lot of people, some not on our list, all supporting Obama.  We were invited into homes to talk to grandparents and kids.  It was a moving experience.  On the street we encountered 5 or 6 young men.  They asked what we were doing and our response started a dialogue.  Do we get paid for our work?  No – we are volunteers.  They told us they needed work.  We suggested that they contact the neighborhood election office because there were some paid election workers.  The banter evolved into a serious political discussion.  Why vote, they asked.  What good would it do?  The African American community has had high chronic unemployment for many years, yet lots of people, outside the community, are making lots of money.  It was a spirited discussion; Joanne and I stayed out of it.  The conclusion was - that it could be much worse – they would vote.  Consider John XXIII’s  Mater et Magistra:

 

“As regards labor, Pius XII repeating what appeared in Leo XIII’s letter, declared it to be both a duty and a right of every human being.”  (Part I, 44)  “In this connection, it is today advisable as our predecessors clearly pointed out, that work agreements be tempered in certain respects with participant arrangements, so that ‘workers and officials become participants in ownership, or management, or share in some manner in profits.’” (Part I, 32)

   We also canvassed in our own Wauwatosa neighborhood.  The canvassing was directed by our political organization – “Grass Roots Tosa.”  In our two-hour turn we didn’t talk to as many people as in the other neighborhoods – not many answered the door.  Those we talked to said they would or had voted for Obama and Baldwin.  A young woman said she wasn’t going to vote because she didn’t know enough about the issues.  Dialogue was impossible; she wanted us to leave.  One angry old white man shouted at us from a second floor porch, “who-do-ya want?”  We explained.  He shouted back that he wasn’t going to vote because he’d been fooled too often, but his daughter was going to vote for Obama which didn’t make any sense to him – end of discussion.  The President won white suburban Wauwatosa.

WHERE DO WE GO FROM HERE  

          In my opinion climate change should be the priority issue and the criteria for policy in the next four years with special reference to “preferential option for the poor.”  Other major issues that must be dealt with are income inequality – the right of workers to organize, chronic unemployment, unemployment due to technological advancement and also immigration reform.  Can there be immigration reform without an economic improvement in Mexico and Central America?

   Consider a prayer offered at St. Benedict the Moor Parish, Milwaukee, Sunday November 18, 2012 in solidarity with the people protesting at the “School of the Americas,” Fort Benning, GA:   

“As we gather here we wish to be in solidarity with all who are participating in the vigil and civil disobedience at the ‘School of the Americas at Fort Benning today.  Along with them, we denounce all violations of human rights, the tactics of torture and war taught and initiated through the ‘School of the Americas.’  We will speak such that we might be heard that we might be heard in the White House, in the halls of Congress and in the hearts of people across the Americas so that the ‘School of the Americas’ will be closed forever and the foreign policy of the United States will be changed.”

   These issues must be resolved with effective action that will also address climate change and maintain a preferential option for the poor.  As a nation we should reject the “American Dream” as moving up in the consumer society.

   President Obama has the skills to lead the nation in this direction.  The politics seem impossible, but then so did a second term.  It was a great win.  After the election I’m having trouble re-establishing myself as an angry old white man.

THE 50TH ANNIVERSARY OF VATICAN II, THE 21ST ECUMENICAL COUNCIL

Consider what is remembered - what is forgotten?

     To celebrate the 50^th anniversary of Vatican II, Pope Benedict XVI has declared the period between October 11, 2012 and November 24, 2013 as the Year of Faith.  November 24^th is the feast of Christ the King established by Pius XI as a response and condemnation of the communists in Russia and Mexico.  Setting November 24^th as the closing for the 50^th anniversary celebration reminds us of Pius XI and the condemnation of communism but not of Vatican II, the Ecumenical Council of dialogue with the modern world. I don’t think the dramatic reforms envisioned by the fathers of Vatican II will be emphasized in this celebration.  It appears to be a time for the Church to circle the wagons and re-establish Roman Catholic identity in what the hierarchy perceives as the ever present and hostile secular society.

     On the other side of the divide, dialogue is welcomed but with little reference to Catholic Social Teaching insofar as it relates to economics and labor.

     Thanks to the NATIONAL CATHOLIC REPORTER for their October 11^th issue which presents 25 articles and comments by known and budding theologians on Vatican II.  Of course even this comprehensive presentation cannot cover every aspect of the council or include every opinion on the focus of the council and the reasons it was called for by Pope John XXIII.

     This blog posting will look to the purpose of the council as stated by John XXIII and its relation to Catholic Social Teaching.  It will be argued that world peace was the goal set forth for the Council by John XXIII, and as stated by Council Pope Paul VI, that world peace depended on just economic structures. (Populorum Progressio) 

     Important changes in Catholic Social Teaching will be noted such as the move away from corporate economics, two aspects of ecumenism – dialogue with the modern world and a world vision for economics, and also, the change in the method for moral theology.

AN ECUMENICAL COUNCIL FOR A WORLD STARVED FOR PEACE AND JUSTICE

“Ecumenical” is derived from the Greek word “oikoumene” which means “of or from the whole world.” Starting with Nicaea I in 325, Vatican II was the 21^st Ecumenical Council.  Vatican II gave a new meaning to ‘ecumenical’ for Roman Catholics.  Ecumenism now connotes interfaith dialogue and cooperation.  Theologian Hans Kung had an explanation before Vatican II began. 

“In English ‘council’ has both the narrower sense of the Church in its traditional meaning and the wider one of parliament or assembly, as in the World Council of Churches.  ‘Ecumenical’ when used in connection with the latter, means interdenominational; whereas in its ancient traditional sense in Catholic canon law it means the assembly of all the Catholic bishops insofar as they are not  prevented by either external circumstances from attending.  But according to the Pope’s intention even a purely Roman Catholic Council, restricted to the Catholic ‘oikoumene,’ will be ecumenical in the other sense of being the concern of all Christians … because as the Pope intends it, is meant to create prerequisites for reunion.”  (Kung, Hans, The Council of Reform and Reunion, Sheed and Ward, New York, 1961, p. 7)

   TO PROMOTE PEACE

     Consider the times.  From the first announcement of the Council in 1959 until its end in 1965 the world was at the center of the “Age of Anxiety.”  The cold war confrontation of capitalism with Soviet communism threatened thermo nuclear annihilation.  Revolution in Cuba made it virtually impossible to suppress existential angst.  Shortly after the Council opened, the world was confronted with the Cuban missile crisis.  In 1964 the U.S. Congress passed the Gulf of Tonkin resolution which gave license to President Lyndon Johnson to prosecute the Vietnam War to its fullest.  Senator Wayne Morse from Oregon was one of two who voted against the measure. The other ‘no’ vote was from Senator Ernest Gruening of Alaska.
   The Faith community did little or nothing to prevent WW II and the holocaust; it was time for unity and a program for peace and justice.   In his call to convoke the Council John XXIII said,

“The bloody wars that have followed one on the other in our times, the spiritual ruins caused by many ideologies, and the fruits of so many bitter experiences have not been without useful teachings.  Scientific progress itself, which gave man the possibility of creating catastrophic instruments for his destruction, has raised questions. It has obliged human beings to become thoughtful, more conscious of their own limitations, desirous of peace and attentive to the importance of spiritual values.  And it has accelerated that progress of closer collaboration …” (John XXIII, “Humanae Salutatis,” (December 25, 1961)

Hans Kung commented after the first session of Vatican II on the policy of “ecumenism” that includes – all.

 

“Is not this a new strain?  All this is a clear rejection of any purely negative polemical anti Protestantism; of any negatively static, moralizing anti-modernism; and it is also (the Pope’s silence on this point excited general attention) a rejection of that southern European  type of anti-Communism which, while tolerating appalling social abuses, has sought (in vain) to combat Communism (when freely chosen not under duress) with rhetoric, negative safe guards and unenforceable decrees of excommunication, instead of overcoming it by preaching the Good News to rich and poor alike and by positive, constructive social policy.”  (Hans Kung, The Living Church, Sheed & Ward, London and New York, 1963, pp. 101-102)

   TO PROMOTE JUSTICE

      A “Message to Humanity” from the Council was released on October 20, 1962 two days before the public became aware of the Cuban missile crisis.  The message stressed the need for peace, but also noted that John XXIII pleads for social justice.  The Council fathers stated,

“Hence we humbly and ardently call for all men to work along with us in building up a MORE JUST and brotherly city in this world.  We call upon our brothers whom we serve as shepherd, but also upon all our brother Christians, and the rest of men of good will whom God ‘wills that they be saved and come to the knowledge of the truth.’”

(1Tim 2-4)

  

This was the first time an ecumenical council ever directed a message to “all men” (See above – Kung comment) not just Catholics.  Just before he died and before the council closed, John XXIII addressed his next encyclical, Pacem in Terris, to all – the “Faithful of the Whole World.”

        One of the first debates after the Council opened was on the Church – de ecclesiae.  Cardinal Suenens of Belgium argued in line with the Pope’s inaugural address, that the Church should be in dialogue with the modern world. A key issue to be addressed would be,

“... everything having to do with social justice.  This includes the sixth commandment (which, for all the books written about it, still lacks proper orientation), private property, (and) the poor.”

(Xavier Rynne, Letters From Vatican City, New York, 1963, p.225.)

Xavier Rynne noted that “powerful industrialists and corporation executives” opposed John XXIII because of his “teaching on social and economic justice.” (ibid. p. 221) 

   DISCONTINUITY WITH THE PAST – A NEW LOOK AT SOCIAL JUSTICE, THE PRINCIPLE OF SUBSIDIARITY IS RE-DEFINED 

     Monsignor Joseph Gremillion wrote, “Indeed, a single motif of the aggiornamento (John XXIII’s Italian word for the Council which means  ‘a bringing up to date’) documents is movement.  This marks a radical departure from the status quo models of society which blemished and bemused Catholic social thought since Leo XIII tried to revive medieval guilds and Pius XI and Pius XII espoused a preconceived corporative order.”

   The “corporative” order is an analogy with the mystical body (corpus) of Christ as explained by St. Paul. (1 Cor. 12 ) The body has its proper functions (subsidiarity) but decisions are made by the head.  Political society is considered a moral organism.  A proper “corporate” society does not allow challenges to decisions by the leadership because of the fear of disruption of the social order. 

For example, Labor stoppages – strikes - were not sanctioned by Rerum Novarum and Quadragesimo Anno.

“There are times, no doubt, when it is right that the law should interfere to prevent association; as when men join together for purposes which are evidently bad, unjust or dangerous to the State.  In such cases the public authority may justly forbid the association, and dissolve them when they already exist.” (Rerum Novarum, Section 38)

“Strikes and lock-outs are forbidden; if the parties cannot settle their dispute, public authority intervenes.”

(Quadragesimo Anno, Section 94)

    Vatican II signaled change and recognized the right and the need to challenge leadership for the good of society. 

“Even in present day circumstances, however, the strike can still be a necessary, though ultimate, means of defense of the worker’s own rights and a fulfillment of their just demands.” (Gaudium et Spes, Section 68)

“Hence the workers themselves should have a share also in controlling these institutions, either in person or through freely elected delegates.” (ibid)

An explanation is offered in a footnote. 

“Its comments on the necessity of permitting workers to be represented by ‘freely elected’ delegates have meaning not only for countries where there are no workers associations, but also for countries which have them but, like Spain, (Francisco Franco was dictator of Fascist Spain during Vatican II) do not yet allow for adequately free choice of representatives by the workers themselves.”

(The Documents of Vatican II, Walter M. Abbott, S.J. General Editor, Guild Press, New York 1966, p. 277.)

Franco of fascist Spain was a favorite of Pius XII but not of John XXIII.

Guilds as an ideal for Catholic Social Teaching were returned to romantic views of medieval history.

CHANGE IN METHOD FOR THEOLOGY

     Before Vatican II, Roman Catholic theologians worked out of a neo-scholastic or neo-Thomistic world view.  Conclusions were deduced from unchallenged biblical or traditional “truths.”  Vatican II opened up the possibility of new methods for theology.  Monsignor George Higgins, labor priest from Chicago, wrote:  

“Bishop Mark McGrath (Auxiliary Bishop of Panama – native of Chicago) served in the Council as the ‘Relator’ … on the

Pastoral Constitution on the Church in the Modern World

In this capacity, he was called upon to explain the Fathers the methodology which had been employed in drafting the Constitution.  Because of the nature of the document … it was necessary that the real condition of today’s world be described… This inductive or descriptive methodology was followed throughout the schema.”

      Monsignor Higgins comments that sections of the document which deal with economic and social life are concerned with, (He quotes McGrath) “highly contingent matters which are in ‘a constant state of development: and consequently do not lend themselves readily to a univocal application of general principles, either doctrinal or moral.’”

(O’Donnell, editor, The Church in the World, Bruce, Milwaukee, 1967, pp. 21 – 22)

Gaudium et Spes, insisted on awareness of “the signs of the times.” (G.S. Preface #4) The way was open, not only for the personalism of John Paul II, but for surveys and social analysis.    Gustavo Gutierrez says that Liberation Theology is a new method of doing theology based on experience. (Gustavo Gutierrez, A Theology of Liberation, Orbis Books, 1973, p. 16.)

ECUMENISM IN SOCIAL JUSTICE 

Social Justice: Cooperation Required

     Vatican II documents urged interfaith cooperation for social justice.  Cooperation should include all in secular society including atheists.

The documents on Ecumenism and Non Christian religions were attempts at moving the Church out of the Gothic mindset.  The Council’s attitude towards non-Catholic groups and people is exemplified by the statement on atheists.

   While rejecting atheism, root and branch, the Church sincerely

   Professes that all men, believers and unbelievers alike, ought to

   work for the rightful betterment of this world in which all

   alike live. (G.S. Part 1, C.1, #21)

 Social Justice: A World Issue

      As the Church has in the past, the Council expressed concern about poverty, but the Council noted that world poverty involved relationships between countries and expressed a concern about neo-colonialism.

“If the demands of justice and equity are to be satisfied, vigorous efforts must be made without violence to the rights of persons or the natural characteristics of each country, to remove as quickly as possible the immense economic  inequalities which now exist.” (G.S. Chapter 3, #66.)

THE IMPORTANCE OF REMEMBERING

      Vatican II advocated dialogue with the “modern world.”  The results are questionable.  The “post-modern” Roman Catholic Church is reformed; not as a retro–Church of the 50’s as some might say, but a sharply divided “people of God.”  The hierarchy has established a centralized Roman identity, preaching a new philosophical and theological fundamentalism, with little relationship with the tradition of the Church.

     Professional liberals focus on constantly challenging the hierarchy with reasoned complaints and are regularly stonewalled.  But for liberals, Catholic Social teaching is out of the picture.  Catholic Social Teaching might be used on occasion by liberals to support a political candidate, but rarely to support labor unions such as the Palermo Pizza workers in Milwaukee.

     Why bother – does it make a difference?  I think so.  Some of the “people of God” continue the dialogue.  For example, the national Interfaith Worker Justice program, the national New Sanctuary Movement, and Immigrant Worker Centers such as Voces de la Frontera in Milwaukee flourish with support of the “people of God.”

     Remembering Vatican II is a way to keep it alive, to build on it for  post-modern reforms, and prepare for another council.