Catégories
Vie de l'église

Biopic about unheralded civil rights organizer Bayard Rustin disappoints

Awarding the Presidential Medal of Freedom in 2013 posthumously to Bayard Rustin 50 years after he served as the March on Washington’s chief organizer, President Barack Obama said the honoree possessed « an unshakable optimism, nerves of steel and most importantly a faith that if the cause is just and the people are organized, nothing can stand in our way. »

Given the former president’s admiration for the peace and justice activist, it makes good sense that his and Michele Obama’s Higher Ground Productions would executive produce the biopic on Rustin’s life. Released in November to coincide with the march’s 60th anniversary, « Rustin » is now streaming on Netflix. And while it is a laudable attempt to restore the appropriate historical stature of someone too many have forgotten, despite Colman Domingo’s outstanding portrayal of Bayard Rustin, the biopic ultimately disappoints.

Highly regarded as a playwright and theater director, filmmaker George Wolfe (« Ma Rainey’s Black Bottom« ) is a fitting choice to direct « Rustin. » He could relate well to the activist’s experience as a Black gay man. Scandalous to critics such as late South Carolina Republican Sen. Strom Thurmond and disquieting to allies such as the late peace activist A.J. Muste, Rustin’s homosexuality occupied a disproportionate role in his life in a less tolerant era. The controversy unfortunately overshadowed his exceptional gifts as an organizer, and others used Rustin’s sexual orientation to discredit and isolate him.

As the film opens, we see Rustin, working for the Southern Christian Leadership Conference , urging 31-year-old SCLC President Dr. Martin King Jr. (Aml Ameen) to organize protests at the July 1960 Democratic Party National Convention in Los Angeles. Having served three years in prison as a World War II conscientious objector and well-steeped in Gandhian nonviolence as a field organizer for Muste’s Fellowship of Reconciliation, Rustin mentored the Alabama pastor in nonviolence, as the 2003 film « Brother Outsider: The Life of Bayard Rustin » well documents.

Objecting to Rustin’s « immoral » lifestyle and the duo’s intentions to disrupt his party’s convention, formidable 13-term Harlem Democratic Rep. Adam Clayton Powell (Jeffrey Wright) threatens to promote a malicious rumor about the organizers. « The world will know the truth, » he says, « about Martin Luther King and his queen » Relenting to the pressure, King dismisses Rustin, naturally engendering a rift between the men, which lasted until they worked together on the march.

The filmmakers want you to believe the idea for March for Jobs and Freedom came to Rustin in an epiphanic flash. In reality, A. Philip Randolph (Glynn Turman) — head of the Brotherhood of Sleeping Car Porters’ Union and once regarded « the most dangerous Negro in America » — first conceived of the march in 1941. (When President Franklin Roosevelt signed an executive order June 25, 1941, ending the defense industry’s discriminatory hiring practices, Randolph called off the original march.)

As the filmmakers tell it, Rustin needed to persuade Randolph to join the organizing effort because he was reluctant to leave the side of his dying wife, Lucille. « We honor her by doing the work we’ve always done, » Rustin says. While Randolph recruited the activist to organize the 

march, it’s also true that Rustin worked with Randolph on the 1941 march, and they began planning the 1963 march in 1961. 

In describing the internecine squabbles among the « Big Six » civil rights leaders — King, John Lewis of the Student Non-violent Coordinating Committee (SNCC), James Farmer of the Congress of Racial Equality (CORE), Randolph, Whitney Young  of the Urban League and Roy Wilkins of the NAACP — the filmmakers stand on more solid footing.

As Wilkins, comedian Chris Rock dominates these scenes with characteristic raw anger in a memorable, revelatory turn. Representing an organization that worked through the legal system to achieve civil rights victories, he believes « mass lobbying is sheer madness. » Like many in these meetings, Wilkins also maintains grievous reservations about Rustin’s participation. « Every person seated at this table, » the NAACP chief says, « will be in the line of fire because of him. »

Randolph’s decision to name Rustin his deputy mollified other leaders, with the exception of Powell. Making the most of his moments as Randolph, the venerable Turman delivers the film’s most indelible line when he shuts down the politician. « Congressman Powell, » he says, « we have moved on! »

The fact-based drama’s significant flaws begin with the fictitious romance screenwriters Julian Breece and Dustin Lance Black invent between Rustin and married preacher Elias Taylor (Johnny Ramey). Beyond falsely suggesting that Taylor actually existed, the affair devolves into a melodramatic, irrelevant distraction when Elias’ slighted wife Claudia (Adrienne Warren) threatens to expose the relationship. 

The filmmakers should have been truer to their protagonist’s own experience. They refer to Rustin’s 1953 arrest for « sexual perversion » in Pasadena, California, when he was discovered in a parked car with two men. But the filmmakers failed to thoroughly explore the incident. 

After the incident, the activist says in the documentary « Brother Outsider, » he realized that « sex must be sublimated if I’m to live with myself in this world longer. » Emphasizing how this trauma reshaped Rustin’s self-perception would have made « Rustin » more authentic.

The film ultimately suffers from Wolfe’s inability to create any momentum or urgency around the March on Washington, when 250,000 people gathered near the Lincoln Memorial Aug. 28, 1963, in the largest social protest in U.S. history up to that point. But the film includes no montages of participants coming by buses, trains, cars or on foot « as far as they eyes can see » to stir the imagination  or uplift the spirit. We get a few snippets from King’s storied « I Have a Dream » speech — and that’s it. The whole thing falls flat.

The Obamas were correct. Bayard Rustin deserved a good biopic. But « Rustin » isn’t it.

Catégories
Vie de l'église

In first for US church, San Diego Diocese divests from fossil fuels

The San Diego Diocese has divested its financial holdings from the fossil fuel industry, the first Catholic diocese in the United States to make public such an economic move in response to Pope Francis’ repeated calls for an end to the era of fossil fuels in the face of climate change.

While more than 350 Catholic institutions worldwide have announced divestment commitments, the omission of any U.S. diocese has been notable, given the nation’s status as the global leader in fossil fuel production and largest historical source of planet-heating greenhouse gas emissions.

The Southern California diocese, led by Cardinal Robert McElroy, in 2021 began to explore the process of removing direct and indirect investments in companies involved in the extraction and production of coal, oil and gas from its portfolio of trust funds, retirement funds and health funds.

By the end of 2022, it had eliminated all direct investments in fossil fuels and reduced its indirect holdings, through mutual funds, to 3%, surpassing its goal of less than 5%. The diocese does not disclose the size of its investment portfolio. Throughout the past year, diocesan officials and its investment advisors continued to monitor the funds to ensure they were clean of direct fossil fuel stocks and meeting the mutual funds targets.

That monitoring alongside a desire not to prematurely declare mission accomplished led the diocese to refrain discussing its divestment until recently, Kevin Eckery, diocesan communications director, told EarthBeat.

The pivot in investment policy away from fossil fuels was done, Eckery said, « in keeping with the Holy Father’s ideas about stewardship of the environment and not wasting resources, » along with addressing human-driven climate change.

« This wasn’t what we wanted to be invested in and we had other things that we wanted to do, » he said.

Along with divesting, the diocese is looking to create a long-term program to promote investing in environmentally responsible companies.

« Pope Benedict XVI says that all purchasing is a moral act. And so we have to think about also the way that our financial behavior has an impact around the world, » Christina Bagaglio Slentz, the diocese’s associate director for creation care, told EarthBeat.

As part of their discernment, officials with the San Diego Diocese examined the socially responsible investment guidelines of the U.S. Conference of Catholic Bishops that were updated in 2021. Those guidelines advise Catholic institutions to « consider divestment from those companies that consistently fail to initiate policies intended to achieve the Paris Agreement goals, » referring to the 2015 global pact where all nations agreed to reduce their emissions to limit global warming to « well below » 2 degrees Celsius (3.6 degrees Fahrenheit) and ideally 1.5 C (2.7 F).

Fossil fuel production is on pace to double the level allowed under the 1.5 C warming limit.

José Aguto, executive director of Catholic Climate Covenant, said the San Diego Diocese’s divestment was « significant and an important marker. »

« Pope Francis signals quite clearly, saying so starting in [his encyclical] Laudato Si’, that we need to move away from fossil fuel production, » Aguto said, adding, « Our Catholic institutions have a moral obligation to heed that call, to do what we need to do to divest, to move away from fossil fuels and into a renewable energy future. »

Slentz called divestment « part of a broader effort to care for creation » within the San Diego Diocese.

To date, roughly 70% of its 97 parishes have installed solar panels, and the pastoral center gets nearly 90% of its electricity from renewable sources. It has also encouraged parishes to start creation care teams and is working to reduce single-use plastics throughout the diocese.

San Diego is one of at least 20 U.S. dioceses to enroll in the Vatican’s Laudato Si’ Action Platform, a multiyear project, endorsed by Francis, for Catholic institutions and individuals to live out the messages in the pope’s 2015 encyclical, « Laudato Si’, on Care for Our Common Home. »

In Laudate Deum, his recent apostolic exhortation « on the climate crisis, » Francis stated, « The necessary transition towards clean energy sources such as wind and solar energy, and the abandonment of fossil fuels, is not progressing at the necessary speed. »

The pope called on nations at the COP28 United Nations climate summit in December to eliminate the use of fossil fuels, with the Vatican delegation in Dubai supporting the first-ever agreement by countries to work to transition away from fossil fuels.

Burning fossil fuels is the primary driver of climate change, as the greenhouse gas emissions that are released trap heat in the atmosphere. Since the late 1800s, average global temperature has risen between 1.1 and 1.2 degrees Celsius and by the early 2030s is on track to surpass 1.5 C — a point where scientists say millions more people will be put at risk from far more destructive, and possibly irreversible, climate-related impacts, like stronger storms, rising sea levels and more intense heat waves and droughts.

The U.S. is the largest historical emitter of greenhouse gas emissions, responsible for roughly a quarter of overall global emissions. It ranks second in present-day emissions, behind China, and is the largest producer and consumer of oil and gas in the world.

Nearly 360 Catholic institutions globally have announced fossil fuel divestment commitments, including 66 dioceses and eight national and regional bishops’ conferences. So have 36 Catholic organizations in the U.S., among them nine universities (University of San Diego in 2021) and a dozen religious congregations and provinces.

In August, EarthBeat reported the San Diego Diocese was in the process of divesting, a development revealed as it was honored for its actions in response to Laudato Si’.

But the diocese waited to make the move public until it was certain it had achieved its divestment goals. News was featured in a late-December article in the Times of San Diego, and a Jan. 1 column in The Southern Cross, the diocesan newspaper.

Eckery said the returns in the newly divested portfolio have been « acceptable to us, so we don’t feel we’ve made any sacrifice by doing it. » 

But beyond finances, he said McElroy and the diocese determined « it was the right thing to do. »

Anna Johnson, North American senior programs manager for the Laudato Si’ Movement, which keeps a database of Catholic divesting institutions, said, « We are very excited that San Diego has pursued and completed divestment, particularly in following our Catholic teachings responding to the ecological crisis that we are facing. »

Aguto with Catholic Climate Covenant said that while divestment is an important step, it cannot be the only one. He argued its impact is somewhat limited due to the majority of fossil fuel reserves under control of nationally owned oil and gas companies that do not have stockholders.

« We’re not getting to that, so we need to continue to find other ways beyond divestment if we’re really going to get to the heart of the problem, » he said.

Dan DiLeo, a theologian at Creighton University (which divested in 2020) who has advocated for Catholic institutions to divest from fossil fuels, said he applauded the « prophetic witness » and expressed hope it could inspire other U.S. dioceses and Catholic institutions to live out church teaching by cutting fossil fuels out of investment portfolios.

He added that U.S. institutions have a differentiated responsibility — a term Francis has used frequently — to lead in acting on climate change due to the nation’s disproportionate consumption of fossil fuels.

Announcing the diocese’s divestment wasn’t about accolades or attention, the diocese stressed, but in an effort to share that it can be done and provide another resource to other organizations that may be exploring the possibility.

« We don’t always need to reinvent the wheel, » Slentz said.

Editor’s Note: This article has been updated to correct the timeline for the San Diego Diocese’s divestment process.

Catégories
Vie de l'église

Canopy over main altar of St. Peter’s Basilica to undergo restoration

The nearly 400-year-old sculpted canopy towering over the main altar of St. Peter’s Basilica will be surrounded by scaffolding for most of 2024 as it is washed, repaired and restored.

Standing over 30 feet tall, the baldachin, designed by Baroque master Gian Lorenzo Bernini, has stood over the tomb of St. Peter since 1634. And for all that time it has gathered dust, cracks and rust despite regular cleanings.

As a result, « we can’t not intervene » to restore the structure, said Alberto Capitanucci, the head engineer of the Fabbrica di San Pietro — the office responsible for upkeep of the basilica.

Speaking at a news conference announcing the Vatican’s restoration plans Jan. 11, Capitanucci said the procedure will follow that of the baldachin’s last recorded restoration in 1758, only using an independent scaffolding structure that was not previously possible to build.

The restoration process will begin after Feb. 12 and the scaffolding, which will allow for direct restoration work, will be installed around the baldachin before Holy Week, Capitanucci said. The entire restoration process is expected to last about 10 months and papal liturgical ceremonies will continue to take place at the altar.

Cardinal Mauro Gambetti, archpriest of St. Peter’s Basilica, said the restoration will take place « in view of the jubilee, » or Holy Year 2025, « since the work is expected to end in December of the current year before the holy door is opened. »

The first step will be to photograph the entire baldachin, followed by a deep cleaning to remove accumulated dust and dirt particles. Restorers will then treat the metal components of the structure to remove rust and apply surface protection, clean its marble base and use an acrylic resin to fill cracks in the baldachin’s wooden pieces.

Pietro Zander, head of the Fabbrica’s artistic heritage section, said that the degradation of the baldachin is partially because the « microclimate inside of the basilica changes from the continuous flux of visitors, » which some days can reach up to 50,000 people.

The flow of visitors during the day, along with the significant changes in temperature and humidity between night and day, lead to the corrosion and rusting of its metallic components and the swelling of its wood.

According to a document published by the Vatican Jan. 11, over 20% of the baldachin is made of wood which has been painted or gilded and is sensitive to temperature variations and changes in humidity.

The project is expected to cost 700,000 euro (about $766,000) and will be entirely funded by the U.S.-based Knights of Columbus, which has funded 17 other projects in collaboration with the Fabbrica of San Pietro.

Patrick Kelly, supreme knight of the Knights of Columbus, told Catholic News Service that the decision to fund the baldachin’s restoration is an « outgrowth » of the knights’ core principles of charity and unity.

« We’re in union with the Holy See, with the successor of St. Peter, and so these kinds of projects are very much in keeping with who we are and our mission, » he said.

Kelly said the baldachin project is an « iconic restoration » over the tomb of St. Peter that « is a great sign of unity in the church. »

« It’s something we can look to, » he said. « All of us can be proud of this and gratified that there is unity; it’s not all disunity. »

Catégories
Vie de l'église

Gluttony turns people into mere consumers, exploiters of planet, pope says

One of the most dangerous vices is gluttony, turning people who are meant to be custodians of creation into mere consumers and even exploiters and predators, Pope Francis said.

« The sin of those who succumb before a piece of cake, all things considered, does not cause great damage, but the voracity with which we have been plundering the goods of the planet for some centuries now is compromising the future of all, » he said.

« We have grabbed everything, in order to become the masters of all things, while everything had been consigned to our custody, not to our exploitation, » the pope said Jan. 10 at his weekly general audience in the Paul VI Audience Hall.

Continuing a new series of audience talks about vices and virtues, the pope reflected on the vice of gluttony, which the ancient church fathers referred to as a kind of « folly of the belly. »

Jesus taught that what is wrong is not food in and of itself, but one’s relationship with it, Francis said. Jesus is « the Messiah whom we often see at the table, » nurturing the importance of food and benevolently sharing a meal with others, including sinners, as part of his desire for « communion and closeness to everyone. »

A poor relationship with food is associated with « many imbalances and many pathologies, » the pope said. « One eats too much or too little. Often one eats in solitude, » and eating disorders, such as anorexia, bulimia and obesity « are spreading. »

« They are illnesses, often extremely painful, that are mostly linked to sufferings of the psyche and the soul, » the pope said.

« The way we eat is the manifestation of something inner: a predisposition to balance or immoderation; the capacity to give thanks or the arrogant presumption of autonomy; the empathy of those who share food with the needy or the selfishness of those who hoard everything for themselves, » he said.

« Tell me how you eat, and I will tell you what kind of soul you possess, » he said; in other words, it reveals one’s inner disposition, « our psychic habits and attitudes. »

« We must eat to live, not live to eat, » he said, encouraging people to be cautious with this vice « that latches onto one of our vital needs. »

From a « social point of view, » he said, « gluttony is perhaps the most dangerous vice, which is killing the planet. »

« This is why the fury of the belly is a great sin: we have abjured the name of men, to assume another, ‘consumers,' » he said.

« We were made in order to be ‘eucharistic’ men and women, capable of giving thanks, discreet in the use of the land, and instead the danger is that we turn into predators, » he said.

« We are realizing that this form of ‘gluttony’ causes a great deal of harm to us and to the environment in which we live, » Francis said. « Let us ask the Lord to help us on the path of moderation, that all the forms of gluttony do not take over our lives. »

Catégories
Vie de l'église

Tennessee priest removed from public ministry as sexual misconduct claim investigated

The Nashville Diocese said Jan. 6 that the associate pastor at a Franklin Catholic parish, Fr. Juan Carlos Garcia, has been removed from his parish post and from public ministry while the Franklin City Police Department investigates reports of sexual misconduct allegedly involving the priest.

According to Detective Andrea Clark, with the department’s Special Victims Unit, the case will be sent to the Williamson County District Attorney for review.

Ordained to the priesthood in 2020, Garcia was assigned to St. Philip Parish in Franklin in July 2022. Before that, he was the associate pastor at St. Rose of Lima in Murfreesboro from the time of his ordination until he was assigned to St. Philip.

In early November, St. Philip officials reported to the Diocese of Nashville’s Safe Environment Office that a teen in the parish had made a report of improper touching involving Garcia.

Per diocesan protocols, a report was immediately made by the diocese and representatives of St. Philip to the Tennessee Department of Children’s Services.

Following its Safe Environment Policy, the diocese retained an outside investigator, who is a former FBI agent, to investigate the report.

« The Diocesan Review Board was promptly convened to evaluate the information available from the investigation and to advise » Nashville Bishop J. Mark Spalding, the diocesan statement said. « Pursuant to the Review Board recommendation, Father Garcia was removed from active ministry. Further, the investigative report and all available information were provided to the Franklin Police Department on the Diocese’s own initiative. »

« That investigation is continuing with the full cooperation of the Diocese and its representatives, mindful of the due process accorded to all parties, » the statement said.

« Any person who reasonably suspects that child sexual abuse has occurred is required by law to make a report to civil authorities, » the diocese said. « If the suspicion of abuse involves either an employee or volunteer in a ministry or a parish, a report should also be made to the Diocesan Safe Environment Coordinator. »

The diocese urged « anyone with information regarding Father Garcia » to contact Clark at (615) 476-2809.

« The Diocese provides victim assistance to those who may have suffered abuse by someone in the ministries of the diocese or a parish, no matter how long ago that abuse occurred, » the statement said, directing people to its website for information about reporting abuse and about the victim assistance program, https://dioceseofnashville.com/safe-environment/contact-information.

Catégories
Vie de l'église

Long Island Catholic school teacher says he was fired for same-sex relationship

The firing of a Catholic school teacher in a Long Island, New York, diocese for having an adult same-sex relationship has sparked protests, highlighting tensions between the local church’s expectations for employees to abide by church teachings and confusion among rank-and-file Catholics about the Vatican’s signals regarding same-sex couples following its decree permitting them non-liturgical blessings.

Michael J. Califano, a third grade teacher at Maria Regina Catholic School in Seaford, New York, was terminated from his position at the school Dec. 27 by the Diocese of Rockville Centre.

In a statement provided to OSV News, diocesan communications director Sean P. Dolan said that « for privacy reasons we do not comment publicly on personnel matters, » but noted that « the school did not end Mr. Califano’s employment over his sexuality. »

In several media interviews, 26-year-old Califano, who identifies as gay, has said that he was let go after Instagram photos of him kissing his boyfriend had been anonymously sent to the diocese, prompting an investigation.

Califano, who graduated from Maria Regina in 2011, also told the local media outlet Long Island Patch.com that the school had been aware of his sexual orientation. Noting his long association with Maria Regina as a former student, volunteer, substitute teacher and full-time educator, he said, « I didn’t try to hide it or push it out there either. »

Regarding his dismissal, Califano said in that interview, « The only reason I was given was that I had violated a handbook policy, in which I was not living a Catholic lifestyle. »

The Catechism of the Catholic Church states both sacred Scripture and tradition indicate that homosexual acts are « intrinsically disordered » and the inclination itself is « objectively disordered, » while stressing that same-sex attracted persons must « must be accepted with respect, compassion and sensitivity. » It adds that those experiencing same-sex attraction, like Christians in every state of life, are called to live chastely through prayer and sacramental grace, drawing on « the virtues of self-mastery that teach them inner freedom » as they pursue holiness.

The diocese’s « Code of Conduct for Church Personnel and Volunteers » — which includes contract employees in its schools — requires signatories to « adhere to Catholic teachings and appropriate conduct. »

Additionally, the diocese’s « Code of Conduct for Clerics, Pastoral Ministers, Administrators and Staff » specifies that those teaching at diocesan schools will, to the best of their ability, « perform [their] work in a manner consistent with the mission of the Catholic Church » and the diocese.

On its website, Maria Regina Catholic School states that its educators « believe … in Catholic values, morals, traditions, and attitudes, as well as in modeling in deed and word the teachings of Jesus Christ. »

A number of school parents, students and supporters have rallied around Califano in the wake of his firing, with some 100 protesting the firing at a Dec. 29 gathering outside of the diocese’s Cathedral of St. Agnes in Rockville Centre.

Califano joined attendees, many of whom held signs saying, « God loves Mr. Califano and so do we » and « Reinstate Mr. Califano. »

Also on hand at the rally was Califano’s mother, Jackie, who told media that her son’s return to the school as a teacher was a « dream come true. »

In recent years, the Califano family has annually provided scholarships to Catholic high school for eighth graders at Maria Regina. Califano’s father, Nassau County (New York) Police Officer Michael J. Califano, was killed in 2011 after being struck by a driver during a roadside traffic stop. The family subsequently established a charity in his honor.

A petition on Change.org demanding that Rockville Centre Bishop John O. Barres and superintendent of schools Pamela Sanders reinstate Califano garnered close to 24,000 signatures as of Jan. 5.

In a Jan. 3 interview with Long Island Patch.com, Califano said that once he began teaching he « knew that I had to separate my private life … from my professional life. »

« Even though people know about me, it’s not something that I taught in the classroom, » he said. « I didn’t have a set agenda. I was there to do a job. I was there to teach the kids. … I’m not the type of person to sit there and say … ‘I’m going to teach you about sexuality,’ because they’re third graders; I didn’t feel that it was necessary and I still don’t feel it’s necessary. »

Califano also said in that interview that he felt « terrible that some of the kids had to learn in the way that they have about all this. »

He told Long Island Patch.com he agreed with the diocese’s statement that the school did not fire him because of his homosexuality, telling one interviewer that « my school is very supportive of me — my principal, my pastor. »

Rather, said Califano in the interview, « the decision came from higher up, » adding that he was confused about the move since « Pope Francis had made an announcement [about] blessing same-sex civil unions, » referring to « Fiducia Supplicans, » a declaration released Dec. 18 by the Vatican’s Dicastery for the Doctrine of the Faith. The document affirms the church’s teaching on marriage as the sacramental union of a man and a woman, while permitting priests to offer upon request spontaneous, non-liturgical pastoral blessings to « couples in irregular situations » and « couples of the same sex. »

« I just felt that the church was moving in the right direction, and I don’t know why this bishop decided that it was going to move in another direction, » said Califano. « I guess some people in the diocese don’t agree with the pope. »

OSV News is awaiting a response to its request for comment from Califano.

In January 2023, the Archdiocese of Denver fired Catholic school teacher Maggie Barton after pictures emerged of her kissing another woman. The archdiocese defended its decision in a Feb. 3 statement, saying that Barton « did not honor the commitments she agreed to in her contract with the school, » which included a pledge to « personally [exemplify] the characteristics of Catholic living … refraining from taking any public position or conducting himself or herself in a manner that is contrary to the teachings of the Catholic Church. »

« We recognize the current popular culture and some in our society may not hold the same views as we do, but as Catholic institutions our schools retain their right to ensure that its ministers, which includes our teachers, carry out a faithful witness to the Gospel of Jesus Christ and to the teachings of the Catholic Church, » the Denver Archdiocese said in its statement.

Catégories
Catholisisme

Epiphany

(Solemnity of the Epiphany; This homily was given on January 6 & 7, 2024 at Saint Augustine Church in Providence, Rhode Island; See Matthew 2:1-12)


Catégories
Vie de l'église

Two new books look inside The Washington Post and The New York Times

Collision of Power: Trump, Bezos, and The Washington Post

Martin Baron

560 pages; Flatiron Books

$34.99

Collision of Power is an apt title for the new memoir by journalist Martin Baron, and not just the collision of « Trump, Bezos, and The Washington Post » highlighted in the subtitle.

Baron, who retired as executive editor of the Post in February 2021, provides a participant’s account of the forces buffeting news organizations everywhere. He puts a face — often his own — on the clash of print and digital platforms; the tensions between social and traditional media; the efforts of a free press to publish information sealed off by secretive government agencies.

So, too, does The Times by Adam Nagourney deliver more than what’s promised in its subtitle: « How the Newspaper of Record Survived Scandal, Scorn, and the Transformation of Journalism. »

Nagourney, who joined The New York Times as a reporter in 1996, gained extraordinary access to the correspondence and other records of the organization’s key leaders from 1977 to 2016. Supplemented by 300 interviews over the course of more than five years, those documents provided Nagourney with rich material for a colorful portrait of the Old Gray Lady.

These are big books, beginning with their page counts.

The Times: How the Newspaper of Record Survived Scandal, Scorn, and the Transformation of Journalism

Adam Nagourney

592 pages; Crown

$35.00

Too much for general readers? Perhaps, but my hunch is that serious consumers of national and international news — a market niche well-represented among NCR members and subscribers — will appreciate the context these books provide for the journalism both newsrooms produce.

If you’d like to get a sense of the books before diving in, you can view this friendly conversation about Baron’s book between Baron and retired New York Times editor Dean Baquet, as well as this discussion of Nagourney’s book between Nagourney and one of his colleagues, Times reporter Maggie Haberman.

Both books examine how the people in charge of their respective newsrooms deal with the power handed to them along with their titles — and how that power is shifting in the digital age.

Nagourney chronicles the personalities and struggles of a half-dozen Times executive editors, two of whom were fired, and three publishers named Sulzberger: the current one, known as A.G.; his father (Arthur); and his grandfather (Punch). 

Baron, who applies a tighter focus and time frame (his own 2013-21 term as executive editor), documents his share of internecine battles. But he is more concerned with threats to the paper, if we can still call it that, beyond its walls.

Chief among them: Even 30 years after news organizations published their first digital editions, the impact of the internet on print journalism has still not sorted itself out. The impact of the internet disruption has been far more devastating for smaller, metropolitan newspapers unable to attract the kind of national and international digital readers and advertisers that help support the Times and the Post.

At papers big and small, though, print circulation has fallen dramatically. Average daily circulation of the Times plummeted from 1,230,461 in 1993 to 296,329 this year, a 76% decline. The Post lost 83%, dropping from 833,332 to 139,230.

Another telling indicator: The Times spent about $1.4 billion to buy The Boston Globe and the Worcester Telegram & Gazette in 1993, selling them 20 years later for about $70 million.

« It was a huge miscalculation, » Nagourney says of the ill-fated investment, arguing that it « underlined how much Punch Sulzberger and others in his generation did not see what was becoming so visible to their younger associates: that the internet would transform the newspaper business. »

Since then, the Times and the Post have generated substantial new cash via their paywalls but one much more than the other — the Times with 9.4 million digital subscribers, more than triple the Post’s 2.5 million.

Why such a gap? « Importantly, » Baron says of the Post, « unlike The Times, we had not insinuated ourselves into people’s daily, non-news routines. » If you pay to play the Times’ Wordle or Spelling Bee games — or perhaps access recipes at cooking.nytimes.com — you know what he’s talking about.

In terms of personal mistakes, Baron describes his failure to seek a top-level editor to address diversity issues in the Post’s coverage and staffing as « regrettably the most serious error of my tenure at The Post. »

(Both Baron and Baquet, the retired Times editor, acknowledge that the surprise election of Donald Trump in 2016 exposed the failure of both newsrooms to listen carefully enough to what people were thinking and saying around the country.)

Presidential elbow pokes at a secret White House dinner

Baron opens his book with previously undisclosed details of a small, secret dinner at the White House in June 2017. Seated to the left of Trump, Baron recalls the president repeatedly jabbing him with his elbow as he denounced the Post’s coverage as « awful. »

Also at that dinner was the third richest man in the world, Amazon founder Jeff Bezos, who had purchased the Post for $250 million in October 2013, less than a year after Baron joined the paper. 

Trump followed up at 8 a.m. the next day with a call to Bezos’ mobile phone, pushing Bezos to get the Post to be « more fair to me. »

Baron reports that Bezos demurred, telling Trump, « I’d feel really bad about it my whole life » if he interfered with news coverage.

Baron says Bezos stuck to his hands-off stance on coverage throughout Baron’s time as editor.

He also says he grew to like and respect Bezos, and managed to avoid or make acceptable most of the new owner’s suggestions for organizational innovations. (Among the Bezos ideas that survived was one championed by his former wife, MacKenzie: the « Democracy Dies in Darkness » slogan that appears beneath the paper’s name in print and online.)

Baron says Bezos never interfered with the Post’s coverage of Amazon, other companies he owns or his personal life.

Baron adds: « If there was bias in our coverage of Amazon, it was toward subjecting the company to extra scrutiny, » a claim he buttresses with a quote from media critic Jack Shafer of Politico: « If anything, the paper has been more aggressive on Amazon stories, often beating competitors to the punch. »

The Columbia Journalism Review disagrees, arguing in a piece headlined « The Washington Post has a Bezos problem » that media ownership by an economic force like Bezos represents an inherent conflict of interest that The Post still needs to address.

Power shift to big tech firms

Baron points readers to a congressional investigation of digital competition that addresses abuse of power by big tech companies.

« These [big tech] firms typically run the marketplace while also competing in it, » the report concludes, « a position that enables them to write one set of rules for others, while they play by another. »

Interestingly, just as smaller retailers find themselves at the mercy of Amazon’s control of the marketplace, so, too, does the Post suffer the consequences of an advertising market now controlled by the likes of Facebook and Google.

Millions of retailers, their foot traffic dramatically diminished by online sales, now must follow Amazon’s rules in order to sell their goods and services on the Amazon platform.

And with sites like Google and Facebook generating the vast majority of advertising revenue, print newspapers’ share of that revenue fell from 53% in 2000 to 5% in 2020.

Framing the journalistic role as one not opposing Trump but instead covering him aggressively, Baron made an observation that became a trademark of his approach: ‘We’re not at war. We’re at work.’

Tweet this

Baron, who served as The Boston Globe’s top editor from 2001 to 2013, notes that he was portrayed as « humorless, laconic, and yet resolute » in the « Spotlight » movie chronicling the Globe’s investigation of clergy sexual abuse.

In his book, Baron recounts the ways he remained resolute on issues that proved divisive with much of his staff and with some media leaders and thinkers.

The main points of conflict: the extent to which journalists should be free to express their personal and political views on social media (not very, Baron argues) and the stance journalists should take in coverage of disingenuous politicians like Trump.

Framing the journalistic role as one not opposing Trump but instead covering him aggressively, Baron made an observation that became a trademark of his approach: « We’re not at war. We’re at work. »

Baron says issues involving diversity and social media caused growing fissures between him and his staff. As much as he’d hardened himself to attacks by Trump and others complaining about coverage, he says, « the invective leveled against me by colleagues — whose skill and bravery I admired and whose news organization I had busted my butt for eight years to turn around — was tougher to take. Nothing was more hurtful. »

By mid 2020, Baron says he was « feeling physically vulnerable and drained, » citing a steadily worsening genetic bleeding disorder that was causing « sudden, severe and seemingly unstoppable nosebleeds. » 

Although publisher Fred Ryan persuaded him to stick it out until February 2021, Baron reports that, many months earlier, his « desire to continue working at The Post was disintegrating. »

Anybody who’s anybody reads the Times

Nagourney opens his book with a profile of Abe Rosenthal, the legendary New York Times editor who ran the place from 1969 to 1986 and is described by the author as « a package of brilliance and insecurities. »

In a single paragraph, Nagourney sums up what may be the Times’ greatest strength and limitation:

You have to understand this, Rosenthal once said to a young reporter in his office … When an educated, important person anywhere in America runs into another educated, important person anywhere in America, each will have assumed of the other that they have read The New York Times.

Rosenthal’s world of « educated, important » people for the most part consisted of white, male and straight people, and Nagourney documents what it took over the years to widen that view of Times staffers as well as readers.

With some notable exceptions, Nagourney is probably right when he asserts, « Newsrooms as a rule are unhappy places: roiled by self-doubt, anger, competitiveness, resentments, and vindictiveness. There may well have been no newsroom in the country as unhappy as the one Abe Rosenthal ran for those seventeen years. But few were as good. »

Indeed, both Nagourney and Baron recount extraordinary journalistic achievements by the staffs of both papers. But as journalists do, they devote more attention to digging into what didn’t turn out so well.

For Nagourney, that means explaining how the Times became a cheerleader for the March 2003 invasion of Iraq by falling for the government’s lies and deceptions regarding weapons of mass destruction. And it means probing how and why Jayson Blair was able to inflict his plagiarism and fabrications on Times readers before his editors finally caught up with him in May 2003.

The executive editor in charge at the time of both fiascos, Howell Raines, was fired less than a month after the Times ran a 7,239-word investigation of Blair’s deceptions.

But it was also Raines who, less than two years earlier, had led the Times’ coverage of the 9/11 terrorism attacks and their aftermath, work that would earn the paper seven Pulitzer Prizes.

Nagourney reports that, in the midst of overseeing 66 stories about the attacks for the Sept. 12, 2002, paper, Raines paid scant attention to how the Times was covering the story online.

« But if the attacks proved to be a defining moment for the new executive editor, » he writes, « they would turn out to be even more transformative for the website — a demonstration of the potential of the internet to do what the print newspaper could not: provide information to a huge readership that was hungry for minute-to-minute coverage. »

Innovation and enterprise from below

The idea for the most striking feature of the Times’ 9/11 coverage came from two staff members whose names appeared nowhere on the masthead.

Faced with overwhelming reports of people unaccounted for after the attacks, reporter Janny Scott and Christine Kay, a metro desk editor, proposed writing brief essays about individual victims. The work distinguished the Times’ coverage in ways that helped earn it the biggest of Pulitzer honors: the Gold Medal for Public Service.

Initially headlined « Among the Missing, » the collection of 2,310 essays was eventually called « Portraits of Grief » and became a model of journalistic innovation and enterprise.

Nagourney’s detailed reconstruction of the 9/11 coverage and other key moments over four decades reflects his deep familiarity with the institution and its people, a journalist able to secure a level of access afforded a trusted colleague.

As insiders, though insiders of a different sort, Nagourney and Baron both got their hands on information not likely getable by less connected chroniclers.

By the same token, it’s worth wondering if more independent investigators might have probed more deeply the consequences of these media powerhouses becoming part of the power establishment they’re charged with holding to account.

For now, that task rests with us, the readers.

Catégories
Vie de l'église

The Epiphany of the Lord: Wandering in wonder

The Gospels tell us that, in response to various circumstances, Jesus rejoiced, wept, demonstrated anger and was impatient with his disciples.Of all the divine estimations of earthly situations, irony might be the one that most saddens or delights God. Clearly, tragedy is worse: Catastrophes, wars, plagues … God is intensely present to the sufferers in all those events, even though, like Jesus on the cross, they often cry out, feeling abandoned. But the ironic things, the things that happen in the opposite way from the expected, can be the source of profound disappointment or delight. Matthew’s story of the Magi is full of irony.

Matthew structured his Gospel so that everything would illumine Jesus’ last command and final promise. After telling the disciples to spread the Gospel throughout the whole world, he promised, « Behold, I am with you, until the end of the age. »

Who knows from what sources Matthew drew his stories about Jesus’ birth? Matthew wasn’t about writing a history. When we study his stories, we realize that his narrative, although it’s been embellished for centuries, is surprisingly sparse. Even so, Matthew wants us to perceive something important in the events he describes.

For Matthew, Joseph, a true son of Abraham, is the chief human actor in the events leading to Jesus’ birth (the birth itself is mentioned only in passing). Matthew exhibits more interest in the star than in Mary and Jesus! The star, a symbol visible to the whole world, proclaimed that an extraordinary event had taken place — in obscurity. Who paid attention? Pagans, people who were not of the true faith of Israel. The Magi, practiced at their own kind of discernment, read the signs of the times and had enough humility and courageous curiosity to venture beyond their certainties.

Storytellers have led us to think we know the names of the people (Kings? Religious leaders? Intellectuals?) who visited Jesus in Bethlehem. In reality, the Magi could well have comprised a caravan of pilgrims who knew trade routes and studied the skies. (The number three refers to the gifts, not the travelers.) As diplomatic visitors, they presented themselves to the local people of rank, explaining their quest.

When the Magi asked for the newborn king, Herod turned to the religious leaders to ask what the prophecies said about where the Christ was to be born. Illustrating John’s statement that « he came to his own and his own knew him not, » the leaders demonstrated that they could decipher prophecy while remaining immune to its message. Thus, pagan pilgrims replaced the scribes and priests who could have led the way to Emmanuel.

What is Matthew telling us with these details? First, he’s warning against religious certainty. Throughout the Gospels, Jesus’ enemies are convinced that they have the whole truth and that Jesus is a heretic or worse. To God’s grief, their certainty blinded them to the natural wonder of the star and the wisdom of their scriptures.

The Magi were seekers. They observed a sign and desired to understand what it meant. They displaced themselves, seeking something bigger than what they already knew. Although strangers to Israel, they acted more like Abraham than did his descendants who claimed to revere their wandering ancestor. The leaders exhibited no interest in following in Abraham’s pilgrim footsteps toward a hope greater than anything he had known before. The Magi exemplified the poor in spirit, people open and inquisitive enough to discover a God bigger than their imagination — a God who would delight in their seeking and finding.

Matthew tells on the leaders in Jerusalem to warn us against allowing dogma to close the door on growth in faith. He portrays the wandering Magi as guides to Emmanuel, God with us. Matthew encourages us to cultivate the humility and openness necessary to discover something bigger, deeper, more mysterious than our best teachings or wildest imaginings.

Ironic isn’t it? Pagans following a star were open to the manifestation of the God of Israel while religious leaders disregarded all the signs they had at hand.

Today’s feast is called the Epiphany. « Epiphany » refers to a manifestation of God or an insight into the deep meaning of something. An epiphany is a happening, not an activity or decision. We may journey like the Magi seeking something, but epiphany is beyond our control. Epiphany happens to people willing to have their minds changed. Epiphany is an experience of grace; for those who will receive it, it is an experience of God with us until the end of the age.

Catégories
Vie de l'église

The Epiphany of the Lord: Wandering in wonder

The Gospels tell us that, in response to various circumstances, Jesus rejoiced, wept, demonstrated anger and was impatient with his disciples.Of all the divine estimations of earthly situations, irony might be the one that most saddens or delights God. Clearly, tragedy is worse: Catastrophes, wars, plagues … God is intensely present to the sufferers in all those events, even though, like Jesus on the cross, they often cry out, feeling abandoned. But the ironic things, the things that happen in the opposite way from the expected, can be the source of profound disappointment or delight. Matthew’s story of the Magi is full of irony.

Matthew structured his Gospel so that everything would illumine Jesus’ last command and final promise. After telling the disciples to spread the Gospel throughout the whole world, he promised, « Behold, I am with you, until the end of the age. »

Who knows from what sources Matthew drew his stories about Jesus’ birth? Matthew wasn’t about writing a history. When we study his stories, we realize that his narrative, although it’s been embellished for centuries, is surprisingly sparse. Even so, Matthew wants us to perceive something important in the events he describes.

For Matthew, Joseph, a true son of Abraham, is the chief human actor in the events leading to Jesus’ birth (the birth itself is mentioned only in passing). Matthew exhibits more interest in the star than in Mary and Jesus! The star, a symbol visible to the whole world, proclaimed that an extraordinary event had taken place — in obscurity. Who paid attention? Pagans, people who were not of the true faith of Israel. The Magi, practiced at their own kind of discernment, read the signs of the times and had enough humility and courageous curiosity to venture beyond their certainties.

Storytellers have led us to think we know the names of the people (Kings? Religious leaders? Intellectuals?) who visited Jesus in Bethlehem. In reality, the Magi could well have comprised a caravan of pilgrims who knew trade routes and studied the skies. (The number three refers to the gifts, not the travelers.) As diplomatic visitors, they presented themselves to the local people of rank, explaining their quest.

When the Magi asked for the newborn king, Herod turned to the religious leaders to ask what the prophecies said about where the Christ was to be born. Illustrating John’s statement that « he came to his own and his own knew him not, » the leaders demonstrated that they could decipher prophecy while remaining immune to its message. Thus, pagan pilgrims replaced the scribes and priests who could have led the way to Emmanuel.

What is Matthew telling us with these details? First, he’s warning against religious certainty. Throughout the Gospels, Jesus’ enemies are convinced that they have the whole truth and that Jesus is a heretic or worse. To God’s grief, their certainty blinded them to the natural wonder of the star and the wisdom of their scriptures.

The Magi were seekers. They observed a sign and desired to understand what it meant. They displaced themselves, seeking something bigger than what they already knew. Although strangers to Israel, they acted more like Abraham than did his descendants who claimed to revere their wandering ancestor. The leaders exhibited no interest in following in Abraham’s pilgrim footsteps toward a hope greater than anything he had known before. The Magi exemplified the poor in spirit, people open and inquisitive enough to discover a God bigger than their imagination — a God who would delight in their seeking and finding.

Matthew tells on the leaders in Jerusalem to warn us against allowing dogma to close the door on growth in faith. He portrays the wandering Magi as guides to Emmanuel, God with us. Matthew encourages us to cultivate the humility and openness necessary to discover something bigger, deeper, more mysterious than our best teachings or wildest imaginings.

Ironic isn’t it? Pagans following a star were open to the manifestation of the God of Israel while religious leaders disregarded all the signs they had at hand.

Today’s feast is called the Epiphany. « Epiphany » refers to a manifestation of God or an insight into the deep meaning of something. An epiphany is a happening, not an activity or decision. We may journey like the Magi seeking something, but epiphany is beyond our control. Epiphany happens to people willing to have their minds changed. Epiphany is an experience of grace; for those who will receive it, it is an experience of God with us until the end of the age.