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Congress’ budgetary process is…

Until the pandemic began, the U.S. economy had grown for decades without the curse of high inflation. There were bumps along the road, especially the 2007-2008 financial crisis, but nothing like the days of runaway inflation in the 1970s. But when COVID-19 restrictions caused supply shocks and when Russia’s invasion of Ukraine brought fuel shortages, inflation reappeared.

To curb it, the Federal Reserve Board has been raising interest rates, making it more difficult for individuals and businesses to borrow money. With less borrowed money to spend, demand for goods and services goes down, eventually resulting in lower prices. Reduced demand also results in layoffs. Unemployed workers have less money to spend, which puts further downward pressure on prices of consumer goods.

Raising interest rates, however, is a blunt instrument, and only one way to fight inflation. Another is to tighten fiscal policy, but Congress has shown that it is unwilling to use this tool. Fighting inflation using only higher interest rates is tantamount to fighting with one hand tied behind your back.

Everyone agrees our inflation woes began with interruptions in supply chains caused by the pandemic. Many factories and businesses closed; transportation became difficult. Shortages led to price increases.

In addition, as workers stayed home, consumer patterns changed. More money was spent on goods and less on services. Online sales went up; in-store sales went down. Suppliers that packaged goods for restaurants, schools and businesses lost their clients, while grocery stores ran out of toilet paper. All these disruptions resulted in higher prices for goods.

Raising interest rates does not solve supply chain difficulties.

Everyone also agrees that a housing shortage is afflicting many parts of the country. In the short run, increasing interest rates may reduce demand and prices for home purchases, but higher rates also make it more expensive for builders to borrow money, making the housing shortage worse. Housing shortages contribute to higher home prices and rents.

International turmoil contributed to U.S. inflation as well. COVID-19 shutdowns in China exacerbated shortages. OPEC decided to increase prices. The war in Ukraine disrupted Ukrainian grain exports and led to a cutoff of Russian oil and gas to Europe. Increasing interest rates will not solve these problems either.

What increasing interest rates has done is slow the economy and cause turmoil for those dependent on credit. Banks are suffering because they invested in long-term mortgages and bonds with low interest rates that are now worth less than their face value. Consumers are being hit with higher interest rates on credit cards.

Conservative economists argue that the real cause of inflation is that government aid during the pandemic put too much money into the hands of consumers. But while some people may have received money they didn’t need, without these subsidies the pandemic would have led to a deep and painful recession.

One COVID-era measure, the child tax credit, showed that it is possible to lift millions of children out of poverty if we want to. Expanding SNAP, the government food stamps program, reduced hunger, and expanding Medicaid protected the health of millions of poor people. This was all necessary to pull people through the pandemic.

It’s true that in inflationary periods, governments should reduce deficits, but the real problem here is that Congress is showing itself to be incapable of adjusting fiscal policy to fight inflation.

Fiscal policy can be more targeted than monetary policy. While cutting deficits, the government can still fund programs to increase housing. It can support alternative sources of energy that eventually will reduce energy prices. It can also enact taxes that hit people and companies who have prospered before and during the pandemic.

Unfortunately, we have a political stalemate in which Democrats support expanding government social programs while Republicans support cutting taxes. The American people like both Democratic programs and Republican tax cuts, even though the two are incompatible.

This leaves the unelected Federal Reserve Board as the only party that can take action. 

The failure of our democracy, in other words, is the greatest threat to our economy. The latest example of this is the Republican attempt to use the debt ceiling to force Democrats to accept budget cuts.

Democrats rightly object and argue that the congressional budgetary process is the proper place for budget negotiations. But the congressional budgetary process is broken. Congress is unable to enact a reasonable and flexible fiscal policy.

Congress must act decisively to rationalize the budgetary process to restore confidence in government. Perhaps Congress could learn something from the Catholic Church — specifically, how it elects popes. Papal electors are locked in the Vatican until they elect a pope. In the old days, if they did not elect a pope they were put on bread and water.

I would not put the members of Congress on bread and water, but I would have them dine in the congressional cafeterias and confined to Capitol Hill if they do not approve all appropriation bills before the beginning of the fiscal year. No visits to their home districts, no campaign or fundraising trips. If they leave the Hill for anything other than a health emergency, they should lose their seats.

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Vie de l'église

If columnist Michael Sean Winters…

If it’s May, that means it is time for colleges and universities to scramble to find a commencement speaker, a fruitless annual endeavor that serves only to distract from the students graduating, cause controversy or boredom (depending on the choice of speaker), and indicate any shifts in the phalanx of culture warrior avatars.

This year, the most interesting choice comes from Hillsdale College, a conservative Christian school in Michigan that was recently the subject of a New Yorker profile by the inimitable Emma Green. She focused on the school because of its growing prominence in the culture wars. 

« [Florida Gov. Ron] DeSantis has said that he probably wouldn’t hire someone from his alma mater, Yale. But ‘if I get somebody from Hillsdale,’ he said, ‘I know they have the foundations necessary to be able to be helpful in pursuing conservative policies,’  » Green wrote. « In January, DeSantis’s chief of staff told National Review that the governor hoped to transform New College of Florida, a public liberal-arts school, into a ‘Hillsdale of the South.’ « 

Hillsdale is the perfect fusion of conservative Christianity with an aggressive and unsophisticated Americanism of a kind we do not normally associate with higher education. Their ads on Fox News tout their online courses in which the Founding Fathers rank right up there with the apostles in terms of cultural authority. Mind you, I am a big fan of the founders, and of their handiwork, but wrapping the American founding in Christian theology is bad history and bad theology, just as ignoring the role of religion in shaping the worldview of the founders is also intellectually suspect.

Before its current status as the ideal college for conservative culture warriors like DeSantis, Hillsdale was most known for its decision to withdraw from all federal tuition assistance programs. Their website states: « To maintain our independence in every regard, Hillsdale does not accept one penny of state or federal taxpayer funding — even indirectly in the form of student grants and loans. » High points for integrity but low points for attention to the common good.

So, of course this year’s commencement speaker will be — drumroll, please — Bishop Robert Barron of Winona-Rochester, Minnesota. Pity he is not going to bring his dog-and-pony show with Canadian provocateur Jordan Peterson to the Hillsdale campus. Barron is increasingly willing to cozy up to wealthy conservative culture warriors, which is disturbing in anyone, but frightening in a bishop.

To be fair, Hillsdale gets a thumbs up for its recent decision to sever ties with a private academy in Florida after the school board forced the principal to resign for failing to alert parents their children would be exposed to Michelangelo’s statue « David » in all his nude glory. « Of course, Hillsdale’s K-12 art curriculum includes Michelangelo’s ‘David’ and other works of art that depict the human form, » said a spokesperson for the college. Lest you think Barron’s appearance is an endorsement of Renaissance art, Davidgate happened months after the announcement about Barron being the commencement speaker.

My alma mater gets the win for worst choice of graduation speaker by a prominent Catholic university. Catholic University of America graduates will get to listen to Arthur Brooks, who served as president of the American Enterprise Institute from 2009 until 2019.

In announcing the choice, CUA neglected to mention his tenure at AEI, which exists to defend the kind of neoliberal economic policies that have long been a reverse image of the kind of economy envisioned by Catholic social teaching. Instead, they describe Brooks as a « New York Times bestselling author, columnist at The Atlantic, Ph.D. social scientist, and ‘happiness expert.’  » Happiness expert?

As luck would have it, as I started preparing this column, I received an email notification from the Napa Institute that in advance of its annual summer conference, the organization would be offering « a unique and intimate experience with Arthur Brooks to learn from his extensive research on happiness and how to apply these insights to your life through a Catholic lens. » Are we to assume that some of the plutocrats at Napa Institute are unhappy? The email recounts Brooks’ recent visit with the Dalai Lama. I confess, every time I read about the Dalai Lama, I am reminded of an interview on Australian TV when the host told the Tibetan holy man a joke about himself: The Dalai Lama walks into a pizza shop and asks, « Can you make me one with everything? » Every time I watch that video I crack up.

Brooks’ connection with Napa, if not with the Dalai Lama, makes sense of the CUA commencement address: The business school at CUA is named for Tim Busch, the founder of the Napa Institute, and his wife Steph. It appears my alma mater was « sold » to the Busch family at some point. The right-wing lurch at the school under its previous president John Garvey was appalling, and hosting a champion of neoliberalism as a commencement speaker just adds to the evidence that the school has lost its way.

Who needs all the distraction? Let’s do away with the tradition of having a commencement speaker at all. I am all for tradition when it enriches our minds and ennobles our morals, but this tradition does none of that. Notre Dame’s Laetare Medal achieves that ennobling of our moral sense but most Catholic universities are not Notre Dame and most speakers are not worthy of a Laetare Medal. Basta. Let one of the graduating students speak, or let there be a moment of silence. 

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La chaine de KOFC

Bringing the Witness of Blessed Michael McGivney to France

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Vie de l'église

About 500 Catholic mission…

Ever since missionaries started building churches out of mud 400 years ago in what was the isolated frontier of the Spanish empire, tiny mountain communities like Cordova relied on their own resources to keep the faith going.

Thousands of miles from religious and lay seats of power, everything from priests to sculptors to paint pigments was hard to come by. Villagers instituted lay church caretakers called « mayordomos, » and filled chapels with elaborate altarpieces made of local wood.

Today, threatened by depopulation, dwindling congregations and fading traditions, some of their descendants are fighting to save these historic adobe structures from literally crumbling back to the earth they were built with.

« Our ancestors put blood and sweat in this place for us to have Jesus present, » said Angelo Sandoval on a spring day inside the 1830s church of St. Anthony, where he serves as mayordomo. « We’re not just a church, we’re not just a religion — we have roots. »

These churches anchor a uniquely New Mexican way of life for their communities, many of which no longer have schools or stores, and struggle with chronic poverty and addiction. But it’s becoming increasingly difficult to find the necessary resources to preserve the estimated 500 Catholic mission churches, especially since most are used for only a few services each year.

« When the faithful generation is gone, are they going to be a museum or serve their purpose? » said the Rev. Rob Yaksich, pastor of Our Lady of Sorrows in Las Vegas, New Mexico, which oversees 23 rural churches. « This old, deep-rooted Spanish Catholicism is experiencing serious disruption. »

In the hamlet of Ledoux, Fidel Trujillo is mayordomo of the pink-stuccoed San José church, which he keeps spotless even though few Masses are celebrated here regularly.

« Our ‘antepasados‘ (ancestors) did a tremendous job in handing over the faith, and it’s our job now, » Trujillo said in the characteristic mix of Spanish and English that most speak in this region. « I much prefer coming to these ‘capillas‘ (chapels). It’s a compass that guides where your heart really belongs. »

Each mission church is devoted to a particular saint. When New Mexico’s largest wildfire last spring charred forests less than 100 yards from San José church, and Trujillo was displaced for a month, he took the statue of St. Joseph with him.

« Four hundred years ago, life was very difficult in this part of the world, » explained Felix López, a master « santero » – the artists who sculpt, paint and conserve saint figures in New Mexico’s unique devotional style. « People needed these ‘santos.’ They were a source of comfort and refuge. »

In intervening centuries, most were stolen, sold or damaged, according to Bernadette Lucero, director, curator and archivist for the Archdiocese of Santa Fe.

But how much these expressive sculptures and paintings still matter to local communities is evident where they survive in original form, as they do at the mission churches in Cordova, Truchas and Las Trampas on the road from Santa Fe to Taos.

« Saints are the spiritual go-to, they can be highly powerful, » said Victor Goler, a master santero who just completed conserving the altarpieces, or « reredos, » in Las Trampas’ mid-18th century church. « It’s important for the community to have a connection. »

On a recent Sunday at Truchas’ 1760s Holy Rosary church, López pointed out the rich decorative details that centuries of smoke and grime had hidden until he meticulously removed them with the absorbent inside of sourdough bread.

« I’m a devout Catholic, and I do this as meditation, as a form of prayer, » said López, who’s been a santero for five decades and whose family hails from this village perched on a ridge at 7,000 feet (2,100 meters).

Down the valley in Cordova, santero Jerry Sandoval also says a prayer to each saint before starting to sculpt their image. He then paints them with natural pigments and varnishes them with the sap of piñon, the stocky pine tree that dots the countryside.

He also helped conserve the centuries-old reredos at the local church, where many children come back for traditional Christmas and Easter prayers — giving hope that younger generations will learn to be attached to their church.

« They see all this, » Jerry Sandoval said in front of the richly decorated altarpieces from St. Anthony church. « Lots of people call it tradition, but we call it faith. »

For the Rev. Sebastian Lee, who as administrator of the popular Santuario de Chimayó complex a few miles away also oversees these mission churches, fostering local attachment is a daunting challenge as congregations shrink even faster since the Covid-19 pandemic.

« I want missions to be where people can taste culture and religiosity. They’re very healing, you’re soaked with people’s faith, » Lee said. « I wonder how to help them, because sooner or later one mission is not going to have enough people. » 

The archdiocese’s Catholic Foundation provides small grants, and several organizations have been founded to help conservation efforts.

Frank Graziano hopes his nonprofit Nuevo Mexico Profundo, which supported the Cordova conservation, can obtain the necessary permit from the archdiocese to restore the 1840s church of San Geronimo. Deep cracks break apart its adobe walls and bug nests buzz in a gaping hole by one of the windows.

The surrounding village is almost entirely depopulated, making it unlikely that the community will step in for the necessary upkeep. Exposed to rain and snow, adobe needs a fresh replastering of dirt, sand and straw every couple of years lest it dissolve.

That makes local buy-in and some kind of ongoing activity, even just funerals, fundamental to long-term preservation, said Jake Barrow, program director at Cornerstones, which has worked on more than 300 churches and other structures.

But with fewer priests and fewer faithful, taking some rural missions off the church’s roster might be inevitable, said the Rev. Andy Pavlak, who serves on the archdiocese’s commission for the preservation of historic churches.

« We have two choices: Either return to the community, or back to the earth they came from. We can’t save them all, » said Pavlak, who for nearly a decade ministered to 10 historic churches in Socorro County.

Running his hand over the smooth adobe walls he restored at the 1880s Santo Niño de Atocha chapel in Monte Aplanado, a hamlet nestled in a high mountain valley, Leo Paul Pacheco argued that the answer might hinge on the faith of future generations of laypeople like him.

« They still have access to the same dirt, » Pacheco said as the adobe walls’ sand particles and straw sparkled in the sun. « They will provide. »


Associated Press religion coverage receives support through the AP’s collaboration with The Conversation US, with funding from Lilly Endowment Inc. The AP is solely responsible for this content.

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Vie de l'église

The presence of Marian devotions…

Most people know that the Virgin Mary is very popular among Catholic and Orthodox Christians. But what they usually don’t know is that the Mother of God is also venerated by devotees from other faiths such as Islam, Buddhism and Hinduism. She might not be necessarily part of the official teaching of these traditions but she still attracts devotees. As new research shows, Mary is the most universal religious figure of our contemporary world.

Although this panreligious nature of Marian devotions may raise concerns about syncretism, there is a lot to learn from it. The universality of Mary helps us to revisit the ways we understand religion, interreligious relations and religious regulations, especially in Asia.

For instance, in the wealthy city-state of Singapore, Christians are not the only ones who pray to Mary. At the most famous church of the island-state, a Marian shrine under the care of the Redemptorists, it is not uncommon to see Muslim and Hindu devotees bringing their petitions to Mary.

Some explain that when they were young, they went to a Catholic school and got in the habit of making vows to the Virgin. They pray according to their own religious tradition but keep Mary in their own spiritual life.

Sometimes Mary is also integrated into the pantheon of non-Christian movements. The Origin of the Self, for instance, is a new religious movement attracting thousands of disciples in Singapore, Malaysia, Taiwan, Hong Kong, Canada, etc. According to the founder, all humans have the capacity to achieve a higher state of being through mental meditation, offerings and virtuous actions. 

In this Taoist-based religious movement, Mary appears as the one who meditated things in her heart, gave birth to a higher being and did not die like us. Like Siddhartha Gautama (the Buddha) and the Taoist Laozi (LaoTzu), Mary revealed the spiritual potential of humankind and she illustrates how Christianity does not contradict the teaching of the Origin of the Self.

In South Korea, some Buddhist devotees perceive Mary as the emanation of the bodhisattva Guanyin, a feminine deity of compassion. In some households eager to maintain religious harmony, statues of Mary and of Guanyin stand together and receive the same incense. 

In premodern Japan, persecuted Christians even produced representations of Mary with the appearance of Guanyin. Theories suggest that the female and motherly features of this bodhisattva may have been indeed inspired by the Christian figure of Mary.

In Central and East Asia, the encounter between Buddhism and Christianity has a very long history. And often, it has been mediated through Marian devotions.

Another example of these panreligious circulations of Mary comes from South Asia. In India, numerous Hindu devotees go to Our Lady of Velankanni, where Mary is said to have appeared in the 16th and 17th centuries, to pray and make vows. Concerned with health, family or work issues, they join Catholic pilgrims to seek help from Mary. 

Their way to approach Mary is highly similar to how they revere Hindu deities. They make vows, promise material offerings and specific actions, and hope for progress in their life. Ultimately, Hindu devotees look after Mary’s capacity to improve things.

This panreligious nature of Marian devotions can challenge our understanding of religion. Modern people believe that religions are coherent bodies of doctrines defined by a set of scriptures and a specific clergy. But with the venerations of Mary by Hindu, Buddhist or Taoist devotees, this supposedly universal definition of religion does not really work. Religious practices do not always fit into predefined doctrines. People draw inspiration from different sources.

To make sense of this panreligious presence of Mary, some claim that Marian devotions reflect primordial impulses linked to fertility and motherhood. In their eyes, Marian devotions simply illustrate how Oedipal attachments continue to shape our unconscious religious life. 

But scholars’ research suggests that this psychologizing approach is rather superficial, condescending and distant from the richness of popular piety.

For the Singapore-based Origin of the Self, the sexual identity of Mary does not really matter. What matters is that Mary meditated and reached a new state of being — not that she was a woman. Similarly, Hindu devotees revere Mary because she belongs to the higher world of the deities who can transform things. Before being a mother, she is a deity — in a Hindu way of defining deities.

Even within Catholicism, motherhood is not necessarily enough to understand the aura of Mary. In Vietnam, Catholic devotions to Our Lady of La Vang — a Marian apparition of the late 18th century — show that the Mother of God is more than fertility. 

Until the end of the 20th century, Our Lady of La Vang was represented through artistic features rooted in a European style. But in the late 1990s, Vietnamese bishops got inspired by Van Nhan Tran, a U.S.-based Vietnamese artist, and began to promote representations of Our Lady of La Vang wearing traditional Vietnamese outfits such as white traditional clothes (áo dài) and a golden headdress.

Today, this Vietnamese version of Mary has become extremely popular, in Vietnam and beyond. For some, she is a matter of national pride, for others a symbol of the harmonious diversity that Catholicism supposedly represents. Her worldwide popularity unfolds a complex translation of Marian devotions rooted in different political contexts, migratory patterns and international imaginaries. Her recent Vietnamese ethnicization through transnational relations show how Marian devotions are rich and multifaceted realities.

For Catholics, Hindus and Taoists, Mary cannot be reduced to her gender. The universality of Marian devotions is not the unconscious return of fertility cults. The many ways people approach Mary reflect the intricate diversity and complexity of the children of God. 

Worshippers and devotees are not easily reducible to their predefined religions. They assert their own hopes and needs that are often shaped by religious languages, sociopolitical realities and cultural habits.

This cross-religious presence of Mary invites us to also reconsider interreligious relations. In Singapore, India and Vietnam, some political parties have long promoted an understanding of religions in which the risk for intercommunal violence is always highlighted.

In their eyes, religions make people highly emotional and irrational. Therefore, in highly diverse societies, the state must closely monitor religions and religious leaders to prevent interreligious violence. This characterization of religions is a way to reinforce the legitimacy of the state and its control over people.

But panreligious Marian devotions provide a different understanding of interreligious relations. First, we saw that religions cannot be reduced to predefined and mutually exclusive systems. Lived religions are more creative, mixed and flexible. 

Second, Mary shows that faith practitioners are able to ignore established authorities and official doctrines to cross boundaries without killing each other. Pious people can generate a wide range of cross-religious devotions and pilgrimages to build unity in diversity. 

Despite concerns for narrowly defined orthodoxy, Mary stands as an interreligious bridge who belongs to everyone. She is a popular ally to build religious coexistence and prevent intercommunal violence. In practice, she offers an alternative to vertical control and condescendence. 

With this in mind, the Center for Marian Studies in the U.K. and the Initiative for the Study of Asian Catholics in Singapore are organizing an online research conference May 10-12 on « More Universal Than Catholicism?: Mary Among Asian Religions » to explore in a more systematic way the panreligious circulations of Mary. 

Since Marian devotions are not easily reducible to premade explanations, they deserve more than intellectual disdain and doctrinal reinforcement. If they challenge various ideologies and doctrines, they also remind us that devotional practices are well alive and can address all sorts of hopes, concerns and needs.

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Vie de l'église

Pencil Preaching for Sunday, May…

“In my Father’s house there are many mansions” (John 14:2).

Fifth Sunday of Easter

Acts 6:1-7; Ps 33; 1 Pt 2:4-9; Jn 14:1-12

More than 50 years ago, when I was a college student in Dubuque, IA, a group of us decided to visit area nursing homes on weekends to cheer up the residents. Among the places we graced with our youthful exuberance was the Villa, the care facility for sick and elderly members of the Sinsinawa Dominican Sisters. I revisited the area recently for the funeral of my sister-in-law, Sr Leonius Skaar, and this stirred memories of when I first met Sr. Mary August van Eyck.

August was an anomaly at the Villa because she was relatively young, perhaps in her thirties when she suffered a devastating brain aneurysm that resulted in partial paralysis and slurred speech. Under her white cap and veil, it was evident that surgery to stop the hemorrhage had meant removing part of her skull, which left her head sloped on one side.

Her teaching ministry days were over, but August took up a new mission among her elderly sisters as the darling of the Villa, her smile and knowing eyes charming everyone she met. Her bright personality was undiminished and even enhanced in that nursing care setting. 

I always stopped to visit her, often with blind Carmenita, an elderly sister who knew more world news than Reuters from listening to the radio. She and August (whose baptismal name was Sally) were buddies. Carmenita came to August’s room every evening to pray with her and to kiss her “good night and sweet dreams.”

Today’s Gospel reading from John: “Do not let your hearts be troubled … I am going to prepare a place for you,” was August’s favorite passage of Scripture.  Jesus tells his disciples not to let their hearts be troubled at his departure, for he was not only going to God but was so intimate with God, he was the very human path to divine union. He was “the way, the truth and the life” (John 14:6).

So, when August died, this Gospel was read at her funeral. She had gone home to God to dwell in the place prepared for her by Jesus. I wondered what kind of mansion would suit her, but figured she got one with a big garden and lots of trees near a river.

Her death occasioned a final image shared by the sister in charge of funeral arrangements at the Motherhouse. She said that the mortician who prepared August’s body was struck by just how beautiful she was, her auburn hair smoothed back over her misshapen skull. In death, the distortions of her illness relaxed their hold, and her almost childlike face re-emerged. Capped, veiled and in habit for burial, Sr. Mary August took many hearts and not a few tears with her to the cemetery that day, and beyond.

Her simple faith has remained a model for me these many years later. I hope to get a modest mansion near hers when I enter the same mystery she so fervently trusted. It will be good to see her again, to catch up with her and the news with Carmenita on a long walk by the river.

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Vie de l'église

When this dad first laid eyes on…

Look down at your shoes, I thought to myself.

My daughter, Rachel Day, was decked out in her first Communion attire: pristine white dress, neatly kept veil and silver shoes that looked both beautiful and uncomfortable. Her cohort had been invited to have their portraits taken professionally at church in advance of the big day and she was ready, head to (very sparkly) toe.

My own cheap black dress shoes paled in comparison, I realized as I looked down at my feet and then back at my daughter’s. A few images popped into my mind, images of both souls and soles. 

A few years ago someone showed me a picture of a pair of shoes that had belonged to St. Ignatius of Loyola. They appeared to be leather and well worn. These shoes struck me as similar to the sandals that Jesus and his early disciples might have worn on their journeys: practical, average in appearance, but as durable as they were unremarkable. 

In the Gospel of John, John the Baptist speaks of not being worthy to loosen the ties of the sandals of the one to come: Jesus. We know that this humility isn’t because of the expensive nature of Jesus’ shoes, but because of the nature of the one wearing the shoes. In the journey of faith we are each called to take, it is about who we are and who we encounter, where we are and where we are going — and how God is in all of this tripping about!

Catherine McAuley also came to mind, for on her deathbed she not only ordered a directive to see that the sisters « get a good cup of tea, » but she also asked that her old, tattered boots be tossed into the fire.

The ragged state of her shoes might have embarrassed McAuley, but their wear was easily explained in her writing: « Mercy [is] the principal path pointed out by Jesus Christ to those who are desirous of following Him. » She knew this because she walked the path of discipleship every day. 

In those boots, she had started a home for those in need on Baggot Street in Dublin, Ireland, in 1827. Women who shared her vision ran the house. Eventually, this led to her founding the religious order whose members would be called « the walking nuns. » Set by her example, the Sisters of Mercy walk among the people carrying out the mission of mercy by serving all, but especially the poor, sick and uneducated.

Around the same time, but in a different part of Europe — 1826 Lalouvesc, France — St. Therese Couderc co-founded the Congregation of Our Lady of the Retreat in the Cenacle (Cenacle Sisters). The congregation began by providing both safe lodging for women pilgrims as well as catechetical instructions with an emphasis on the Spiritual Exercises of Ignatius of Loyola. 

As with McAuley’s deathbed request, footwear curiously comes up from Couderc as well, who said, « What does it matter if my feet, bare and torn, fill my wooden shoes with blood? I would willingly begin my journey all over again, for I have indeed found the Good God! »

My daughter’s glimmering dress shoes were not made of wood, but neither of us had shoes fit for a long journey. Our shoes just weren’t practical for a literal going out to do the work of Gospel, and that’s rather interesting since these were the shoes we both planned on wearing for her first holy Communion. 

I thought of suggesting a change of shoes, something more symbolic for this rite of initiation, this commitment to follow Jesus and of being sent out into the world. But I suspected my daughter, her grandmothers and my wife wouldn’t approve of sturdy boots for this occasion, regardless of their symbolism.

At my daughter’s first Communion this weekend, I suspect I will look down at our shoes once again. I hope this sacrament will be a memorable milestone on her path of following Jesus Christ. And should she choose — as I pray she will — to grow with Christ in wisdom, age and grace, then I suspect that much like Catherine, she’ll find the path of God’s mercy an arduous but beautiful choice for this life. Like Therese, I hope my daughter’s spirit of determination continues in the face of whatever difficulties lie along the way. And like Ignatius, I hope she can see God in all things and that her travels bring her to the people and places where she needs to be present, where she may find God in all people and, now, in the Eucharist.

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Vie de l'église

Most Blessed Trinity Parish in…

A large Catholic parish in the Chicago Archdiocese collected 166 guns at a drive-thru gun buyback event on April 29.

Most Blessed Trinity Parish volunteered to work with the police department of Waukegan, Illinois, to host the event after the Chicago Archdiocese decided it was important to host a gun buyback in Lake County.

« We, in the Archdiocese of Chicago, know all too well how guns can ravage our communities, whether the daily violence plaguing city neighborhoods or the still-healing scars of last July’s mass shooting in Highland Park, » said Cardinal Blase Cupich in a statement about the event.

On July 4, 2022, a gunman killed seven people and injured dozens of others at a holiday parade in Highland Park in Lake County. In Waukegan, the county seat, the police have raised concerns about the increasing use of guns.

‘If we can prevent one crime or one person being shot, then it’s gonna be deemed a success.’

—Marvin Sabido

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« Rather than allow ourselves to despair in the face of this mounting death toll, we must do as Pope Francis has asked and continue the work of eliminating gun violence by building a culture of peace, » said Cupich, who announced that he and Auxiliary Bishop Jeffrey Grob would be donating to the buyback’s funds from their personal resources.

While the buyback was scheduled to start at 11 a.m. at Most Blessed Trinity’s Holy Family campus, people were lined up an hour early, so the event began at 10:15 with a continual line until it closed at 2 p.m., according to Marvin Sabido, Most Blessed Trinity’s operations director.

In the six months that Sabido and the event’s team worked to prepare for the buyback, they emphasized that those turning in weapons would remain anonymous.

« We want to create that trusting environment, » Sabido told NCR in an interview before the event.

To participate in the buyback, participants pulled their cars up and opened their trunks to allow their weapon to be unloaded and then inspected by police. The officer determined whether the weapon was functioning or not and then the participant drove to another station to receive $100 in cash for a functioning weapon or $25 for a nonfunctioning weapon.

The police department announced that after the event all the guns would be destroyed.

Sabido told NCR before the event that the police department was also planning to give out gun locks and information about gun safety.

« If we can prevent one crime or one person being shot, then it’s gonna be deemed a success, » said Sabido.

Amanda Charbonneau, an associate policy researcher at the RAND Corporation who has studied gun buybacks, said that studies have not produced evidence that buybacks measurably reduce firearm-related harm, but that researchers do hear anecdotal stories about harm being prevented.

« A tiny fraction of the guns in a community are turned in at buybacks, » Charbonneau explained. « While there could very well be incidents of firearm-related harm that are prevented, it’s unlikely that we would be able to detect those in statistical research, » Charbonneau said.

Charbonneau said communities should weigh opportunity cost and evaluate whether buybacks were spurring further action or coming at the expense of more effective gun violence prevention efforts. (RAND has reviewed the research on the effectiveness of 18 different types of gun policies.)

The question is « whether you’re satisfying stakeholders, checking a box and not continuing efforts that would then prevent additional events, or is it building coalitions and leading to other violence prevention efforts that have an effect, » Charbonneau said.

Eli McCarthy, author of A Just Peace Ethic Primer: Building Sustainable Peace and Breaking Cycles of Violence and adjunct lecturer at Georgetown University, said that gun buybacks could be an opportunity to connect participants with nonviolent skills trainings, where they could learn skills like nonviolent communication, active bystander intervention and unarmed civilian protection.

McCarthy, who is also director of programs for DC Peace Team, said he would advise bishops interested in gun violence prevention to listen to communities facing high rates of gun violence about their experiences and needs.

Dioceses should also invest in restorative justice practices and nonviolent skills trainings, which could help form unarmed civilian protection units to deploy in neighborhoods and events where there is potential conflict, said McCarthy.

« We live in a culture right now where our institutions and our policies are heavily invested in the threat of lethal violence to deal with a large range of conflicts and issues, » said McCarthy.

« If we were to really go beyond the buybacks, which is important, but to also really invest in this broad sets of nonviolent skill trainings and preaching and teaching about Jesus’ way of nonviolence, » said McCarthy, « we could have a really big impact, not just on guns, but in the way that our political discourse and our political policies turn out. »

In the wake of the Highland Park shooting, Archbishops Paul Coakley of Oklahoma City, William Lori of Baltimore and Salvatore Cordileone of San Francisco released a statement reiterating their support for a ban on assault weapons and limits to high-capacity weapons and ammunition magazines.

The archbishops wrote, »It is sobering to think that as horrible as mass shootings are, they are but a sliver of total annual homicides committed with guns; and gun homicides, in turn, are far outnumbered by gun suicides. »

« May we live to see an America that can celebrate its freedoms without orphaning its children, » they wrote.

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Vie de l'église

Cardinal Wilton D. Gregory of…

Cardinal Wilton D. Gregory of Washington made a special homecoming to Illinois April 29, where the Chicago native was among six 2023 recipients of the Order of Lincoln, the state’s highest honor for professional achievement and public service.

« I have always been proud to be a native Chicagoan and proud to have been born and raised in the state that is responsible for so many remarkable American leaders, » Gregory said after receiving the honor during a ceremony in the House of Representatives Chamber of the Illinois Capitol in Springfield.

The Illinois city was Abraham Lincoln’s home for nearly a quarter century where he served as a state legislator and lawyer and began raising his family before leaving for Washington after he was elected president in 1860.

During the ceremony, Gregory received the Lincoln Medallion from Ronald Spears, the chancellor of The Lincoln Academy of Illinois, and Illinois Gov. JB Pritzker presented him with a certificate recognizing Washington’s archbishop as a Lincoln Laureate.

Gregory was ordained as a priest of the Archdiocese of Chicago 50 years ago in May 1973, and he later served as an auxiliary bishop there and then was the bishop of Belleville, Illinois, when he also was president of the U.S. Conference of Catholic Bishops (2001-2004). During his term as president, the nation’s bishops implemented the « Charter for the Protection of Children and Young People » in 2002.

In December 2004, St. John Paul II named then-Bishop Gregory to be archbishop of Atlanta, and he was installed the following year. Pope Francis appointed him as the archbishop of Washington in 2019. The next year, Gregory was elevated to the College of Cardinals.

« His Eminence Wilton Cardinal Gregory has devoted his life to serving others, » Pritzker noted in his remarks. « He was the first African American Catholic cardinal, and he’s beloved by those that he has served. Cardinal Gregory’s pastoral work has taken him to places near and far, (including) Belleville, Atlanta, Rome and now Washington, but he has never forgotten his roots as a Chicagoan. »

In a statement that day, Chicago Cardinal Blase J. Cupich noted that Cardinal Gregory’s « exceptional faith journey » began more than six decades ago when he was a student at St. Carthage School on Chicago’s South Side, where he was inspired to become Catholic and first felt a call to the priesthood.

Cupich praised Gregory’s « lifetime of service to the Lord, God’s people and society, » and said Chicagoans have taken pride in his accomplishments. « We are particularly pleased that this son of Chicago has been named a laureate of the Order of Lincoln, » Cupich said.

At the ceremony, Gregory was presented by Msgr. Kenneth Velo, his friend who was ordained as a priest for the Archdiocese of Chicago with him in 1973. Velo noted the cardinal’s collaborative leadership in the church and his work for social and racial justice.

« As a native son of Illinois, the cardinal represents well the values and principles of our state learned during his formative years and through his service as a priest and bishop here. Now he serves well those entrusted to his care in our nation’s capital and far beyond as a leader of faith, » said Velo, senior executive of Catholic collaboration for DePaul University in Chicago and co-chairman of the Big Shoulders Fund, which supports inner-city Catholic schools in Chicago.

In his remarks after receiving the Order of Lincoln honor, Gregory praised his home state for its sports, enterprises, arts, culture, farmlands and food.

« We have a rich history in this land of Abraham Lincoln, which includes being the first state to ratify the 13th amendment which abolished slavery, as well as to preserve and respectfully honor many ancient Native American sites, » he said.

Gregory said the Adrian Dominican sisters who taught him at St. Carthage School nurtured his future priestly vocation, and the families in his Englewood South Side neighborhood « taught me that we are always to look out for each other. »

« As a Catholic priest of the Archdiocese of Chicago, my formative years as an Illinois youngster – both in my personal family and my Catholic family of faith – have been at the core of the abundant and numerous blessings that have anchored and enriched my life, for which I am forever grateful, » he said.

Washington’s archbishop also expressed gratitude to the people of southern Illinois whom he served when he was the bishop of Belleville, saying it was a blessing and a privilege « to serve and to live in their midst. »

He noted that even though his life as a bishop took him away from Illinois in late 2004, and he hasn’t lived in the state since then, « Illinois has never stopped being ‘home.' »

« My heart will always be full of gratitude for you, Illinois. It is with abundant appreciation and fondness for my home state that I accept this award. Thank you for recognizing me — way over here in Washington, D.C. — as a son of Illinois. »

The other 2023 recipients of the Order of Lincoln were:

— Karen Hasara, a lifelong resident of Springfield, who was that city’s first female mayor and also served in the state House of Representatives and state Senate.

— John W. Rogers Jr., founder, chairman and co-CEO of Ariel Investments, which is recognized as the first Black-owned mutual fund firm in the United States.

— Thomas E. Skilling III, longtime award-winning chief meteorologist for WGN-TV.

— Jayne Carr Thompson, former first lady of Illinois and an attorney and business consultant who championed women’s issues as well as child health care and education issues.

— Paula Wolff, a policy adviser to Illinois governors, legislative leaders and Chicago mayors, who now advises the Illinois Justice Project.

Catégories
La chaine de KOFC

Pennsylvania Knights Assist Homeless Veterans

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