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Vie de l'église

What improv class taught me about the spiritual life

For as long as I can remember, I have been curious. I want to see and experience new things, learn about people and the world around me, ask deep questions. And especially as I get older, life feels too short to keep doing the same things. 

So this past January, I started taking improv classes. I met people from all backgrounds and walks of life who came to the class with vastly different mindsets, belief systems, identities and life experience. We learned how to work together, namely through the principle of « yes, and, » a foundational piece in improvisational comedy suggesting an improviser should accept what another improviser has stated (« yes ») and then add to or expand on that line of thinking (« and »). This creates and builds a supportive, creative environment for all the improvisers to add and contribute to a developing scene.

I sang my heart out in musical improv and learned about the power of making bold choices, trusting my intuition and bringing my life experience with me into my scenes and characters. I learned how to step forward in confidence, feeling like I did not have to wait for others. I felt great joy in having friends and family (including my best priest friend) come and cheer me on when we put on a class show.

While I couldn’t believe how much fun I had, I also did not expect to find countless insights for my personal, professional and spiritual life. This fun way of being creative and playful has taught me some important lessons — lessons that I think could resonate with all of us, even if you never take the stage or see your name in lights.

Lesson 1: Stop writing the script and just improvise.

On the day of my first class show, one of my best friends was unable to attend. Instead, he had flowers delivered to my apartment with a note saying, « Who needs a script when you’ve got improv? Just do more improv. Break a leg tonight. »

One of the most meaningful things these classes have taught me is to be open and receptive. You can’t control a scene, where it goes or your scene partner(s). The illusion of being in control in one’s life is something that humans have wrestled with for generations. So much of our experience is outside our control. We can’t control people, places or things — and we most certainly cannot control God.

Too often, we treat God like a divine vending machine. We make our requests or demands and expect God to deliver us our desires as though they were a bag of Doritos or a can of Diet Coke.

I have spent a lot of time trying to control myself, others around me and especially God. But when we are too focused on being in control at all times, we miss the sacred present moment or experience in front of us. We become blinded by the need to know what will happen, which leads to resentment, bitterness, and a lack of trust and surrender. 

I am learning through this art form that the moment I cling to control is the moment I step out of trusting an unknown, unseen future to a God who loves me and has good for me. Maybe each of us needs to let go of certain scripts in our lives and do more improv. 

Lesson 2: Shut down the inner voice that says, « Keep quiet! »

In my third class, my teacher, Molly, brought tears to my eyes when she said, « Patty, shut down the inner voice that says ‘be quiet.’  » 

I felt so seen. As a woman, I have been made to feel too loud, or that I am too much for other people. Women tend to stifle themselves, whether for a partner, a career or even the church community. It is thought to be better to be quiet and not loud. Do not make people uncomfortable with your thoughts, ideas, or — God-forbid — your feelings or emotions. And never, ever rock the boat.

Male or female, is it hard for you to let your voice out in your own world? Have people tried to stifle you? « No, don’t say that. We don’t talk about those things. Sit down; be quiet! » Messages like these say you don’t matter. But the Kingdom of God is better and richer for the wide array of voices, perspectives and insights. 

What if, instead, you and I embrace our unique voice and perspective? What if we stop making ourselves small and step forward with the full, radiant force of our unique light in this world? Me, you, all of us — exactly as God created us.

Lesson 3: Be prepared to find God anywhere.

Ignatian spirituality teaches that we can find and experience God anywhere and through anything: nature, people, experiences, a letter or poem, a heartfelt conversation, beautiful art, a look of tender love in your partner’s eyes. The list is endless. 

God is so much more expansive than any of us could imagine. Trying to fit God into a box is trying to make God in our image and likeness; we stop reflecting on the vastness of the mercy, compassion, tender love and acceptance of the divine.

God is not confined to a physical church building. I encountered the face of God in my fellow improv students with very different backgrounds and perspectives. I felt God in the laughter and joy of being silly and playful on stage and in class. I saw God on stage with the lights on my face, over beers at an Irish pub and in meaningful conversations during classes.

Let’s stop putting God in boxes and instead be on the lookout for the many ways we can find the Divine in our daily lives and experiences.

Lesson 4: Relearn the art of play

The true gift of improv is learning how to play again. Some of the basic principles of this style of comedy come down to learning how to play as an adult, reclaiming a bit of that open and free spirit we had as kids. Little children naturally know how to play; there is an ease and uncensored nature about them. Improv helps us turn off our internal editor and dial down the self-judgment that seems to come with adulthood. 

Every time you practice being unafraid — making a bold character choice, leading a scene with a strong statement — the adult you is learning how to play again: be imaginative, be creative and experience new pieces of yourself you may have lost over the years.

The gift of improv classes has been a sweet surprise, one I hadn’t expected. And while you might not find yourself onstage anytime soon doing character work with a scene partner, maybe you can find yourself and God in new ways through the creative passions in your own life.

Stop trying to write the script yourself and show up with openness to the life you’re living.

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Vie de l'église

Vatican confirms papal trip to Dubai for climate conference

Pope Francis will travel to Dubai in the United Arab Emirates Dec. 1-3 to participate in the U.N. Climate Change Conference, the Vatican press office confirmed.

In an interview broadcast in Italy Nov. 1, the pope had said he intended to go, but the Vatican did not confirm the trip until Nov. 3.

« Accepting the invitation of His Highness Sheikh Mohammed bin Zayed Al Nahyan, president of the United Arab Emirates, His Holiness Pope Francis will make the previously announced trip to Dubai from 1 to 3 December 2023, on the occasion of the upcoming Conference of the Parties to the United Nations Framework Convention on Climate Change, » commonly called COP28, said Matteo Bruni, director of the Vatican press office.

The conference is designed to assess progress or failures in reaching the goals adopted by 196 nations and parties, including the Holy See, with the Paris climate agreement in 2015.

In his interview with TG1, Italy’s main evening news program, Francis said the climate summit in Paris « was the most beautiful of all, » but since then « everyone has taken a step back and courage is needed to move forward. »

Too many people, he said, do not believe climate change is real and that it is threatening people’s lives and livelihoods today.

« We still have time to stop it, » the pope said. « Our future is at stake, the future of our children and grandchildren. People must take some responsibility. »

In early October, Francis released Laudate Deum (« Praise God »), a follow-up document to his 2015 encyclical « Laudato Si’, On Care for Our Common Home, » because, he wrote, over the past eight years, « our responses have not been adequate, while the world in which we live is collapsing and may be nearing the breaking point. »

He also wrote about COP28, saying « it can represent a change of direction » and show that everything the international community has tried to do since the 1992 U.N. Earth Summit « was in fact serious and worth the effort, or else it will be a great disappointment and jeopardize whatever good has been achieved thus far. »

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Vie de l'église

Muslim and Arab Americans feel betrayed by Biden. Can he win back their votes?

It was the moment President Joe Biden questioned the severity of the casualties in Gaza. That was the turning point, said columnist and author Wajahat Ali, when Muslim and Arab American voters soured on Biden.

« I have no notion that the Palestinians are telling the truth about how many people are killed. I’m sure innocents have been killed, and it’s the price of waging a war, » Biden said in a White House news conference last week. Biden’s remarks cast doubt on the numbers provided by the Gaza Health Ministry, which is controlled by Hamas and, as of Sunday (Oct. 29), has reported over 8,000 fatalities, including the killing of over 3,000 children.

« I can tell you without a doubt, for many, they were like, ‘I’m done,' » said Ali.

In the days after the news conference, the Gaza Health Ministry released a list identifying nearly 7,000 people it said were killed in Israeli strikes, and Biden began to shift his message, inviting a handful of Muslim, Palestinian and Arab Americans to meet with him. But the damage was done.

« It further erases Palestinian lives even in death, » said Ali. « For many (Arab and Muslim Americans) who aren’t Palestinian, for them, if this administration can’t see what the rest of the world is seeing, the disproportionate violence, and if even in death, Palestinian lives don’t matter, then our lives don’t matter as well, to this administration. »

The feelings of betrayal and grief circulated on social media and on WhatsApp were reflected in recent polls that report a swift and decisive drop in support for Biden among Arab American and Muslim American voters. A new poll from the Arab American Institute, which surveyed 500 Arab American voters between Oct. 23 and Oct. 27, found that support for Biden in the upcoming election had plummeted to 17% (it was 59% in 2020). James Zogby, founder and president of the Arab American Institute, called the results of the poll « shocking » in a Tuesday news conference.

« It is unlike anything I have ever seen before, » said Salima Suswell, Pennsylvania executive director for Muslim American civic engagement organization Emgage, in reference to current Muslim American attitudes toward the president. « And it’s actually kind of frightening to think about what the alternative could be. » She recalled former President Donald Trump’s ban on immigrants from Muslim-majority countries, a policy Trump said he would expand if reelected. « As a Black Muslim, it’s scary to think we could have someone who would do that in office again. »

It isn’t just support for Biden that has slumped, according to the poll, but identification with the Democratic Party. The poll found that only 23% of Arab American voters now identify as Democrats, down 17 percentage points since April 2023, with 32% identifying as Republican and 31% as Independents. It’s the first time in the Arab American Institute’s 26-year history that a plurality of Arab American voters didn’t align with the Democratic Party.

Zogby attributes the downturn to Biden’s statements and actions amid the ongoing war between Israel and Hamas. Sixty-seven percent of Arab American voters reported a negative view of Biden’s response to the current crisis, and 68% said the U.S. should call for a cease-fire, per the poll’s findings.

Shadin Maali, director of operations for Emgage and a Palestinian American, described a sense of betrayal over Biden’s support for Israel’s attack on Gaza, as well as America’s decision to veto the United Nations resolution for a cease-fire.

« Absolutely, we feel a sense of, we mobilized for you, » said Maali. « Now you totally disregard the thousands of votes that were engaged on your behalf. »

« Absolutely, we feel a sense of, we mobilized for you. Now you totally disregard the thousands of votes that were engaged on your behalf. »

— Shadin Maali

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A poll released on Oct. 20 from the firm Cygnal, which had over 2,020 participants (and 150 Muslim participants), also found a drop in support for Biden among Muslim Americans, but not one as drastic as the dip among Arab Americans reported by AAI. Cygnal’s poll found that 44.6% of Muslim Americans reported being less supportive of Biden’s leadership since the Hamas attacks, a 13-point difference from those who reported being more supportive (31.9%). When asked about their attitude toward Biden, similar numbers reported an unfavorable view (45.8%) as a favorable one (45%).

« I believe it was dropped, but it’s difficult to believe it’s that much of a drop, » said Brent Buchanan, president and founder of Cygnal, about the decrease in Muslim and Arab American support. « We have Joe Biden, a week after the terrorist attack of Hamas on Israel, at almost even — that means the same number of people who say favorable as unfavorable among Muslim Americans. » 

While substantive data on current Muslim American and Arab American attitudes toward Biden is limited, anecdotal evidence of a downturn tracks with Biden’s sagging approval ratings, which sank 4 points since last month, and 11 points among Democrats, according to a recent Gallup poll. Ali noted that younger people seem especially skeptical of the president, with approval ratings of 35% and 34% among people ages 18-34 and 35-54, respectively, as compared with an approval rating of 42% among those 55 and older.

One year out from the 2024 election, plenty could change before voters take to the polls. But with significant populations of Muslims and Arab Americans in battleground states such as Michigan, Pennsylvania, Arizona and Ohio, experts say Biden can’t afford to take the Muslim and Arab American vote for granted.

« In Pennsylvania specifically, Black Muslims were instrumental to Biden’s victory in 2020, » said Suswell. « But now, I have heard from many Muslims in the African American community that they will not be voting for Biden in 2024 due to his disregard and lack of empathy for Muslims who are suffering in the Middle East. »

Muslim and Arab American voters who feel scorned by Biden aren’t likely to flock to Trump, according to those interviewed by Religion News Service, but they may feel strongly enough to vote for an independent candidate or to sit out the election altogether. Zogby predicted it would be a « hold your nose election » for many Arab Americans at this point.

While Ali is firm in his convictions that « a vote for Trump, a vote for a third party or sitting out » would be « more disastrous » than a vote for Biden, he also pointed out that Arab Americans and Muslim Americans upset with Biden aren’t « irrational or self-destructive. »

« They are very aware of how terrible Trump is, » said Ali, pointing to Trump’s Islamophobic policies. But they also feel that to vote for Biden is « to be party to an administration that’s allowing genocide, ethnic cleansing or collective punishment. »

In recent days, Biden has been working to regain trust with Muslim and Arab American voters. But in addition to meaningful dialogue with these groups, Maali said the only real way to regain trust is for the administration to push for de-escalation in the region and a political resolution to the crisis, rather than a military one.

Suswell agreed, saying she’d like to see Biden call for a cease-fire.

« In large part, Muslim Americans agree on the sanctity of all human lives, and unequivocal condemnation of violence regardless of faith, » she said. « And we call for a cease-fire not only because of the casualties of Muslim and Palestinian lives in Gaza, but also because of all civilians who have been casualties of this humanitarian crisis. »

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Vie de l'église

Abuse survivor group names patron saints to guide healing, reform

An abuse survivor group has just chosen several patron saints as « heavenly friends » and guides on the journey to recovery.

« Many people find great comfort and strength in developing a relationship with particular saints who they turn to for inspiration and intercession, » said Sara Larson, executive director of the independent nonprofit Awake Milwaukee, which works to raise awareness of and heal sexual abuse in both the Milwaukee Archdiocese and the Catholic Church as a whole.

In a message posted to its website Oct. 25, Awake announced it had named as its patrons:

  • St. Charles Lwanga, a 19th-century court page in what is now Uganda, who was martyred for his faith and for defending royal pages from the king’s sexual advances; 
  • St. Catherine of Siena, a 14th-century Italian mystic, church reformer and one of only four female doctors of the church
  • St. Mary and St. Abraham of Edessa, fourth-century ascetics who personally experienced the devastation of clerical sexual abuse; 
  • St. Michael the Archangel; 
  • Our Lady Undoer of Knots, a Marian devotion originating in 18th-century Germany and popularized in recent years by Pope Francis.

The roster was unveiled at a prayer service earlier in the week that began Awake’s novena asking for the saints’ intercession.

Larson told OSV News that she knows « survivors who feel distant from God but are still able to connect with a particular saint that they see as a friend and companion. »

The decision to choose patron saints was a response to the « knowledge that so many in the Awake community have negative experiences and associations with aspects of the Catholic faith, » Larson said in the official announcement.

In addition, the group wished « to draw from parts of Catholic tradition that can be encouraging or inspiring or strengthening, regardless of someone’s current relationship with the church, » she said.

Choosing the saints « involved dozens of people » from Awake’s staff, board, leadership team and survivor advisory panel, as well as « deep listening to many perspectives and prayerful communal discernment, » Larson told OSV News.

« We knew we wanted a diverse group of saints representing different life experiences, ethnic backgrounds, genders, time periods and connection points to Awake’s work, so that each person in the Awake community, particularly the survivors, would be able to find at least one saint that resonated with them, » she said. « We started by brainstorming a long list of possible saints, then narrowed the list down to 10 possibilities that we researched and prayed with before ultimately choosing our final list. »

St. Charles Lwanga stood out as « an example of courage in the face of sexual violence » — a courage he found « in community, just as we do in the Awake community, » said the group on its website. « We do not know if Charles Lwanga himself ever experienced sexual abuse, but we know he fought to defend the vulnerable, even when it meant risking everything. »

St. Catherine of Siena « saw that the church of her time had gone astray from its mission and worked courageously for reform and renewal, » Awake said on its website. « She was deeply rooted in prayer, and even in the face of deep opposition by Catholic leaders, she never lost her love for Jesus or her beloved church. »

The lives of St. Mary and St. Abraham of Edessa in particular speak profoundly to clerical abuse survivors. St. Mary, who along with her uncle Abraham had embraced an austere life of prayer and penance, was exploited and raped by a corrupt monk. The trauma of the assault led her to flee to a distant city and become a prostitute, a destitution from which St. Abraham rescued her.

Awake noted in its announcement that the experience of St. Mary — often surnamed « the harlot » in various accounts — « is sometimes told in a way that holds her responsible for the monk’s assault, not recognizing the power differential that made her consent impossible. »

« Hearing her story now, it’s easy to understand the impact of this trauma on Mary, and how shame and guilt led her to painful choices after her assault, » the group said.

« We were grateful to find a patron saint who was herself a victim of sexual abuse by a Catholic leader, » Larson told OSV News. « We have heard from many survivors — especially women who experienced abuse as adults — that they find great comfort and hope in Mary’s story, especially when it’s told with an understanding of the power differential at play in her assault and the way this trauma impacted her later choices. The recognition that absolutely nothing can cut us off from the love of God or the possibility of holiness is so important for abuse survivors — and for all of us. »

St. Abraham « provides an example for all who seek to support and accompany survivors, » the group said.

St. Michael — revered since ancient times as a protector in the Jewish, Christian, Islamic and Baha’i faith traditions — is also « a symbol of divine justice » who affirms that « any victory ultimately comes from God, » said the Awake announcement. « We heard from many survivors that they are drawn to ‘warrior’ saints like Michael the Archangel because they need to know that someone powerful is fighting for them. »

Our Lady Undoer of Knots, whose image depicts Mary patiently loosening the snarls in a strand, recalls both the damage of clerical abuse to the church, and the divine intervention needed to reverse it, said the Awake statement.

« We recognize that the reality of sexual abuse and institutional betrayal in the Catholic Church has tied knots of all kinds in the church and in our world, and the trauma of abuse can tie knots within victim-survivors, complicating their ability to relate to themselves, to God, to the church, and to other people, » the group said. « When we call on Our Lady Undoer of Knots, the Awake community recognizes that the problems we face are simply beyond our capacity to untie. Through Mary’s intercession, we place our trust in God who makes awakening, transformation, and healing possible. »