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Pope Leo kicks off first trip preaching unity, condemning polarization in Turkey

Thrust onto the international stage for the first time since his election, Pope Leo XIV advocated for harmony and dialogue in a moment marked by deep global fracture.

« Human communities are increasingly polarized and torn apart by extreme positions that fragment them, » Leo told government officials in Turkey’s capital shortly after landing in Ankara Nov. 27. His remarks set the tone for his six-day visit through Turkey and Lebanon that is expected to blend diplomacy, interreligious outreach and mark a major ecumenical milestone.

The journey, planned originally for Pope Francis but pushed back following his hospitalization in February and death in April, was conceived to commemorate the 1,700th anniversary of the Council of Nicaea — the early Christian assembly in what is now northwestern Turkey that produced the profession of faith still recited by Catholics, Orthodox Christians and many other Christian communities today. 

Leo, less than seven months into his pontificate, has chosen to pick up his predecessor’s itinerary and place unity at the center of his first journey abroad.

« I very much have been looking forward to this trip because of what it means for all Christians, but it’s also a great message to the whole world, » the pope told the journalists flying with him shortly after taking off from Rome, adding that he hoped his visits to Turkey and Lebanon will « announce, transmit, proclaim, how important peace is throughout the world. »

The flight marked the first international trip for a pope in almost a full calendar year, following Francis’ final trip to Ajaccio, France, last December.

And Leo’s differences from Francis already showed in the nearly three-hour plane ride to Ankara from Rome. He spoke almost exclusively in English during his greetings to journalists accompanying him on his flight, skirting the Vatican working language of Italian.

And his first words of greeting were to offer the Americans on board a happy Thanksgiving: « It’s a wonderful day to celebrate and I want to begin by saying ‘thank you’ to each and every one of you, » he said.

The first pope from the United States was also given quintessentially American gifts by some journalists: pumpkin pie, a baseball bat and pairs of socks and slippers from his favorite team, the Chicago White Sox.

At 70, Leo has also adopted a brisker schedule than Francis typically kept. Unlike his predecessor, the pope’s schedule does not include the large break in the middle of his days’ activities, as became the norm for Francis during his travels.

Pope to Turkish officials

The pope’s first visit abroad is to a country where Muslims make up some 99% of the population. Christians, by contrast, account for less than 1% per the Turkish government, with Catholics making up some 0.04%, according to Vatican statistics.

Speaking to government officials in Turkey, where the number of Christians has steadily declined since the early 20th-century and the country’s Muslim-majority has been greatly consolidated, Leo said that « uniformity would be an impoverishment. »

« A society is alive if it has a plurality, for what makes it a civil society are the bridges that link its people together, » the pope told government leaders at the Nation’s Library in Ankara. « I willingly assure you that Christians desire to contribute positively to the unity of your country. »

He also highlighted the growing contributions of women to Turkish society, noting they « are increasingly placing themselves at the service of your country and its positive influence on the international scene. » Supporting families and valuing « the contribution that women make toward the full flowering of social life » remains essential, he added.

Before addressing officials, Leo met privately with Turkish President Recep Tayyip Erdogan. Ankara remains one of the few capitals maintaining active dialogue with both Ukraine and Russia, and the encounter came as the United States pushes for a negotiated end to the war in Ukraine.

Just a week prior, Erdogan had hosted Ukrainian President Volodymyr Zelenskyy and suggested Istanbul could serve as a venue for direct talks between the warring parties. Welcoming the pope and members of the Vatican delegation, including officials from the Secretariat of State and cardinals involved in interreligious and ecumenical affairs, Erdogan said Turkey is « striving to offer the necessary support and contributions » to renewed peace efforts in Ukraine.

Turning to the war in Gaza, Erdogan praised Leo and his predecessors for their support of Palestine and a two-state solution with Israel. He also recalled the Israeli strike on Gaza’s only Catholic parish in Gaza City, which killed three and injured 10, calling for full enforcement of the current ceasefire.

In his public remarks, Leo told the government officials that « today, more than ever, we need people who will promote dialogue and practice it with firm will and patient resolve. »

Global wars, « fueled by prevailing strategies of economic and military power » threaten the future of humanity by diverting resources away from the real challenges of humanity, namely « peace, the fight against hunger and poverty, health and education, and the protection of creation. »

The pope also stated that local policies and international relations must rise to the challenge of regulating artificial intelligence and other technological developments « that could otherwise exacerbate injustice instead of helping to overcome it. »

« Let us work together, therefore, to change the trajectory of development and repair the damage already done to the unity of our human family, » he said.

Pivot toward ecumenism

After his first day in Turkey, Leo’s trip will sharply pivot away from diplomacy toward ecumenical dialogue, developing another dimension of unity that the pope said was the impetus for his trip.

In Istanbul, Leo will begin his day meeting with those who tend to the miniscule Catholic community, estimated to make up 0.04% of Turkey’s population.

He will then travel to the site of ancient Nicaea for the primary mission of his trip: to pray with Ecumenical Patriarch Bartholomew, the spiritual leader of the world’s 300 million Orthodox Christians to mark the anniversary of the most consequential ecumenical council in Christian history.

The National Catholic Reporter’s Rome Bureau is made possible in part by the generosity of Joan and Bob McGrath.

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UN climate summit in the Amazon falls short on fossil fuel phaseout plan

Nearly 200 countries at the United Nations climate talks did little to counteract papal criticism that « failing » political will is undermining global efforts to stave off dangerous levels of global warming, say Catholic officials who attended the COP30 summit in Belém, Brazil, at the edge of the Amazon rainforest.

Ten years after adopting the Paris Agreement as a blueprint to curtail the greenhouse gas emissions heating the planet, countries omitted the words « fossil fuels » — the primary source of heat-trapping emissions — from any of the final texts, and could not agree to a proposed roadmap for a just and fair phaseout of coal, oil and gas for energy.

« COP30 left us with an outcome that refuses to confront the fuel feeding this global fire and withholds the financial resources needed to put the flames out, » said Lisa Sullivan, senior program officer on integral ecology for the Maryknoll Office for Global Concerns.

While the climate plans that countries brought to Belém avert more catastrophic warming scenarios, those efforts are not enough to prevent a now-likely overshoot of 1.5 degrees Celsius (2.7 degrees Fahrenheit), a chief Paris accord goal.

« We have to accept that stepwise progress is not sufficient, » said Rodne Galicha, executive director of Living Laudato Si’ Philippines. « COP30 did produce some progress, but not the full, brave and strategic progress needed to care for the dignity of all and for our common home. »

An upcoming convening in Colombia to devise a phaseout of fossil fuels offered some hope to overcome impasses at the U.N. meetings, Catholic officials said. They added the deals that were reached at COP30 (Nov. 10-22) — tripling adaptation funding for developing countries and accelerating emissions mitigation efforts — offered some confidence that countries still could reach some agreements amid challenging geopolitical times.

« There was no illusion of an easy agreement among nations … but the final document took a step forward and created a progressive culture of solidarity among nations, » said Bishop José Reginaldo Andrietta of the Diocese of Jales, Brazil.

« The spirit of multilateralism, tested but not broken, proved resilient, » said CIDSE, a network of 18 Catholic development organizations mainly based in Europe.

Hundreds of Catholics representing 80-plus organizations and more than 30 countries — including eight cardinals and more than 40 bishops — were among the 50,000 registered delegates at COP30, the largest church contingent many participants could recall.

Guiding much of their time over the two weeks were three documents: a first-of-its-kind joint appeal from the bishops of the Global South, representing nearly 821 million Catholics; and Pope Francis’ decade-old encyclical « Laudato Si’, on Care for Our Common Home » and his follow-up exhortation Laudate Deum « on the climate crisis. » In addition, Pope Leo XIV delivered two messages of his own to participants in Belém, lamenting « failing » political will and stressing urgent need for « concrete actions » on behalf of the millions of people vulnerable to catastrophic climate impacts like more extreme storms, droughts, wildfires and flooding.

« To them, climate change is not a distant threat, and to ignore these people is to deny our shared humanity, » the pope said in a video message at the midway point.

More than 300 Catholic organizations, along with five cardinals and 21 bishops, issued their own statement at COP30’s conclusion, representing « a Church ready to speak up alongside people and the planet. »

« As we continue this journey of ecological conversion, we ask for the grace to care more tenderly for creation, to walk in deeper solidarity with one another, and to grow in the courage needed to respond faithfully to the urgent challenges of our time, which affect us all, but especially women, youth, migrants, Indigenous peoples, and the most marginalized, » the statement read.

Fossil fuel roadmap impasse

By the end of COP30, 119 countries submitted new climate plans, known as nationally determined contributions, as required under the Paris accord. An analysis of 86 of those plans, representing nearly 70% of global emissions, found together they would cut global emissions by 12% by 2035, far short of the 43% reduction by 2030 that scientists say is necessary for a 1.5 C pathway. Temperature rise is expected to reach 2.3 C-2.8 C — improvement from the 3.5 C forecasts 10 years ago but still well off track from 1.5 C.

For the first time in a COP final text, nations acknowledged the likelihood of an « overshoot » of the 1.5 C target, which scientists forecast could come in the next decade.

The inevitability of surpassing 1.5 C, even temporarily, represents a « moral failure and deadly negligence, » said U.N. secretary-general António Guterres in his remarks at the world leaders’ summit Nov. 6 that preceded the official opening of COP30.

Much of the discussion at COP30 swirled around how to close the gaps in emissions and ambition.

Delayed a day by stalled negotiations and a small fire, the final package of deals, called the « global mutirão » — a term from the Indigenous Tupi language meaning « collective efforts » — urged nations to keep such an overshoot limited in time and magnitude. Nations also agreed to launch a Global Implementation Accelerator and other mechanisms « to keep 1.5 C within reach. »

A total of 86 countries, including the European Union, rallied around a roadmap to phase out fossil fuels, proposed by Brazilian President Luiz Inácio Lula da Silva in the summit’s early days. But the proposal, while never a part of the official agenda, was left out of the final texts, which under U.N. processes require consensus for adoption. Saudi Arabia, Russia and India led in opposing the fossil fuel roadmap.

Instead, André Corrêa do Lago, the Brazilian minister heading the proceedings, pledged to develop two roadmaps — one on phasing out fossil fuels, another on reversing deforestation — ahead of COP31 next year in Turkey, offering support to a meeting in Colombia and co-led by the Netherlands set for April around a proposed treaty to eliminate the use of fossil fuels.

Some Catholics see the Colombia meeting as a possible tipping point to overcome obstacles in the U.N. processes with 24 countries at COP30 committing to a just transition from fossil fuels.

« This may prove to be the beginning of a real solution, » Sullivan said, calling the countries a « multilateralism of the willing. »

Bishop Juan Carlos Barreto of the Diocese of Soacha, Colombia, and head of Caritas Colombia, said: « Continuing the debate on climate change without addressing the issue of fossil fuels in a direct and forceful manner is practically resigning ourselves to having financial discourse impose itself over the ethical imperatives of protecting the planet and defending humanity. »

The Laudato Si’ Movement, a lay-led network of 900-plus Catholic organizations, for several years has supported the prospects of a fossil fuel phaseout treaty.

« We really hope that the Holy See will use its political capital to put its weight now behind the Fossil Fuel Non-Proliferation Treaty, » said Lorna Gold, Laudato Si’ Movement executive director.

« We feel there’s no time to lose now, and that the wind is in the sails of the citizens and in the coalition of the willing who are prepared to move forward with greater ambition toward tackling climate injustice, » she said.

The proposed roadmap to halt and reverse deforestation, backed by 90-plus countries, also gained momentum in Belém but too was left out of the final documents. A Tropical Forest Forever Facility launched by Brazil garnered $6.6 billion to compensate developing countries for forest conservation.

Countries in the final texts agreed to triple funds, to $120 billion annually by 2035 for developing countries to adapt to climate impacts and approved a set of 59 indicators to measure adaptation progress. They also committed to urgently ramp up climate finance to $1.3 trillion annually by 2035.

Budi Tjahjono, international advocacy director with Franciscans International, said many of the financial pledges are non-binding and should place greater responsibility on Global North countries.

« They should be accountable for their environmental debt toward developing countries, » he said.

Nations also agreed to develop a « Belém action mechanism » to facilitate just transitions to clean energy for workers and communities, and adopt a gender action plan to address the disproportionate challenges women and girls face from climate impacts.

The Holy See drew a chorus of boos during the adoption of the gender action plan over an objection, shared with several other countries, that references to gender be understood as only male and female.

The United States did not send a delegation to COP30, as President Donald Trump moves to again withdraw from the Paris climate accord.

Synodality in action at COP30

For more than two years, Catholics in Latin America and beyond prepared for the U.N. summit in Brazil, one of the world’s most Catholic countries. Many of those who journeyed to Belém were part of a meeting a month earlier with Pope Leo, where they pledged to bring hope to COP30 despite the state of the climate and flagging political ambition globally.

At COP30, Catholics held events, joined panels, observed official proceedings and advocated with country delegates. The Network of Catholic Climate and Environmental Actors devised strategies and unified messaging across Catholic organizations and also consulted with the 10-person Holy See delegation.

Many Catholics also attended the People’s Summit and joined in the first global climate march at a COP in four years, with organizers estimating 70,000 people in the streets of Belém. Indigenous groups brought a strong presence at COP30, with many arriving by boat as part of a flotilla. Indigenous protesters at varying points forced their way into the official « blue zone » and barricaded its entrance.

The Belém conference also introduced the Global Ethical Stocktake, an initiative by the U.N. and Brazilian government to elevate ethics and morals in climate negotiations, where scientific, technological and economic viewpoints often dominate deliberations.

The three cardinals who head the continental bishops’ conferences for Latin America, Africa and Asia presented their joint appeal for climate justice to U.N. officials. Likewise, the Laudato Si’ Movement brought to Belém more than 2,000 « people’s determined contributions » — a series of individual and community commitments to climate actions modeled as a complement to national climate plans.

The actions of Catholics in Belém demonstrated synodality in action, said Gina Castillo, senior climate policy adviser for Catholic Relief Services.

« I think a lot of groups left inspired by the role of the church in Brazil and in the Amazon, » Castillo said. « A church that is listening to the people — witness and walking with them — and advocating with them for justice. »

Gold said that Catholics displayed a powerful, unified presence inspired by Pope Leo and Pope Francis « to be leaders on this journey toward climate justice. »

Looking ahead to COP31, to be held in Turkey and led by Australia, Laudato Si’ Movement is aiming to complement the Holy See’s climate plan with a more extensive « Catholic determined contribution » in the form of thousands of plans submitted through the Vatican’s Laudato Si’ Action Platform.

« If there are skeptics who thought that Laudato Si’ had somehow died with Pope Francis, the answer was loud and clear at COP that his spirit lives on, and our movement is embedded now in the churches across the world, » Gold said.

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Vatican issues sweeping defense of traditional marriage, pushing back on polygamy

Responding to recent questions raised by African bishops concerned about the practice of polygamy, the Vatican issued a sweeping defense of monogamy Tuesday, Nov. 25.

The 40-page doctrinal note « Una Caro (One Flesh): In Praise of Monogamy: Doctrinal Note on the Value of Marriage as an Exclusive Union and Mutual Belonging, » was issued only in Italian by the Vatican’s Dicastery for the Doctrine of the Faith. It offers a far-reaching theological, biblical and cultural reflection on the Catholic Church’s teaching that marriage is a « unique and exclusive » union between one man and one woman.

The catechism teaches that marriage requires « the unity and indissolubility » of spouses. Una Caro noted that while the church has extensively developed the doctrine of indissolubility of marriage, it said the magisterium has offered « less extensive reflection » on unity.

Unity within a monogamous marriage, the document said, « can be defined as the unique and exclusive union between one woman and one man, in other words, as the mutual belonging of the two, which cannot be shared with others. »

Una Caro then traces the idea of unity in marriage across Scripture, the Church Fathers, medieval and modern theology as well as more recent magisterial developments to demonstrate the unitive effect of monogamous marriage. Later sections widen the lens to culture, noting how Indian traditions and Hindu literature depict exclusive, lifelong love, and invoking poets like Pablo Neruda and Walt Whitman, to illustrate the enduring human desire for a monogamous love.

Cardinal Víctor Manuel Fernández, prefect of the Vatican’s doctrine office, said at a news conference presenting the document that it was drafted in response to a desire from several African bishops who minister to communities where polygamy is common to develop a resource to motivate people toward monogamy.

That the document was drafted to praise monogamy and not condemn polygamy « gives the document a different tone than other documents, » he said.

Still, at several points the document makes clear that different forms of non-monogamy are incompatible with the church’s concept of unity in marriage.

It said polygamy, adultery, or polyamory, having multiple committed relationships at the same time, « are based on the illusion that the intensity of the relationship can be found in the succession of faces, » but the document emphasized that « multiplying faces in a supposed total union means fragmenting the meaning of marital love. »

« Monogamy is not simply the opposite of polygamy, » it stated. « It is much more, and its deepening allows a conception of marriage in all of its richness and fertility, » which the document said is tied to sexuality but « is not limited to ensuring procreation. »

Drawing from St. Thomas Aquinas, the document stated that monogamy « consolidates the mutual balance between man and woman, » and that there is no room for any form of polyandry, when a woman has two or more husbands, or polygamy, which the document said Aquinas « defines as a form of slavery. »

While the document was prompted by the acute need to expand on the church’s teaching of monogamy for Africa, Fernández said that it also serves to highlight the value of monogamy in societies without polygamy per se, but where infidelity or polyamory is practiced in private.

The document stated: « We cannot ignore that in recent decades, in the context of postmodern consumerist individualism, various problems have arisen from an excessive and uncontrolled pursuit of sex, or from the simple denial of the procreative purpose of sexuality. »

« A peculiarity of recent decades is the explicit denial of the unitive purpose of sexuality and of marriage itself. This is especially due to feelings of anxiety, of always being busy, of wanting more free time for oneself, of being constantly obsessed with traveling and discovering new places, » it continued. « As a result, the desire for emotional exchange, for sexual relations themselves, but also for dialogue and cooperation, disappears, as these things are seen as ‘stressful.’ « 

In its review of magisterium, the document recounts how Pope Pius XI expressed the mutual formation of spouses could be said to be « the primary cause and reason for marriage. »

« This ‘broadening’ of the meaning of marriage, which goes beyond the narrow meaning that had prevailed until then, as an institution ordered to procreation and the proper education of offspring, paved the way for a deeper understanding of the unitive meaning of marriage and sexuality, » it said.

Una Caro also cited Pope Leo XIII’s defense of monogamy as a « defense of women’s dignity, which cannot be denied or dishonored even for the sake of procreation. »

« The unity of marriage therefore implies a free choice on the part of women, who have the right to demand exclusive reciprocity, » it said.

The Second Vatican Council likewise affirmed that marital union is « all-encompassing » and therefore possible only between two individuals, warning that any « plural » union would threaten the dignity of both spouses who would be forced to « share with others what should be intimate and exclusive, thus becoming like objects in a relationship that demeans their personal dignity, » the note said.

While the document had been developed months ago, Fernández said, its release was delayed to follow the publication of Pope Leo XIV’s apostolic exhortation Dilexi Te, on love of the poor, elements of which were included in the note.

« A particular sign of the couple’s openness to others and the fruitfulness of their charity is manifested in their concern for the poor, » Una Caro stated. « Christians cannot consider the poor merely as a social problem: they are a ‘family matter’. They are ‘one of us.’ « 

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Optimism ahead of pope’s visit to Turkey for reopening of Istanbul’s Greek Orthodox seminary

As Pope Leo XIV prepares to embark on his first trip abroad with a visit to Turkey to mark a key event that shaped the foundations of Catholic and Orthodox Christianity, there has been a surge of renewed optimism over the possible reopening of a Greek Orthodox religious seminary that has been closed since 1971.

The Halki Theological School has become a symbol of Orthodox heritage and a focal point in the push for religious freedoms in Turkey.

Located on Heybeliada Island, off the coast of Istanbul, the seminary once trained generations of Greek Orthodox patriarchs and clergy. They include Ecumenical Patriarch Bartholomew I, the spiritual leader of some 300 million Orthodox Christians worldwide.

Turkey closed the school under laws restricting private higher education, and despite repeated appeals from international religious leaders and human rights advocates — as well as subsequent legal changes that allowed private universities to flourish — it has remained shut ever since.

Momentum for reopening it appeared to grow after Turkish President Recep Tayyip Erdogan discussed the issue with U.S. President Donald Trump at the White House in September. Erdogan said Turkey would « do our part » regarding its reopening. Erdogan had previously linked the move to reciprocal measures from Greece to improve the rights of Muslims there.

The school, which was founded in 1844, stands surrounded by scaffolding as renovation work continues. Inside, one floor that serves as the clergy quarters and two classrooms have already been completed, standing ready to welcome students once the seminary reopens.

‘Political and diplomatic anachronism’

During his visit to Turkey, starting on Thursday, Leo is scheduled to meet Erdogan and join Ecumenical Patriarch Bartholomew in commemorating the 1,700th anniversary of the Council of Nicaea, in a pilgrimage honoring Christianity’s theological roots. He will then travel to Lebanon for the second leg of his trip.

Turkey is now « ready to make the big step forward for the benefit of Turkey, for the benefit of the minorities and for the benefit of religious and minority rights in this country » by reopening the seminary, Archbishop Elpidophoros, head of the Greek Orthodox Archdiocese of America, told The Associated Press in a video interview from his base in New York.

A committee of representatives from the Istanbul-based Greek Orthodox Patriarchate and the Turkish government has begun discussions on the reopening, Elpidophoros said, expressing optimism that the school could welcome students again by the start of the next academic year.

« Keeping this school closed after more than 50 years is a political and diplomatic anachronism that doesn’t help our country, » said the Istanbul-born archbishop. « We have so many private universities and private schools in Turkey, so keeping only Halki closed doesn’t help Turkey, doesn’t help anyone. »

A test of religious freedom

The fate of the seminary has long been viewed as a test of predominantly Muslim Turkey’s treatment of religious minorities, including the country’s Christian population, estimated at 200,000 to 370,000 out of nearly 86 million.

Since coming to power in 2002, Erdogan’s government has enacted reforms to improve the rights of religious groups, including opening places of worship and returning some property that was confiscated — but problems linger.

Although the Constitution guarantees freedom of religion, only Armenians, Greeks and Jews — non-Muslim minorities who were recognized under a 1923 peace treaty that established modern Turkey’s borders — are allowed to operate places of worship and schools. Other Christian groups lack formal recognition and often face obstacles in registering churches or religious associations.

There have been isolated incidents of violence, including a 2024 attack on a Catholic church in Istanbul, where a worshipper was killed during Mass. The Islamic State group claimed responsibility for the attack.

Turkey denied recent reports that claimed it had deported foreign nationals belonging to Protestant groups as national security threats. Turkey blamed what it said was « a deliberate disinformation campaign » against the country for the claims.

In July 2020, Turkey converted Istanbul’s Hagia Sophia — once one of the most important historic cathedrals in Christianity and a United Nations-designated world heritage site — from a museum back into a mosque, a move that drew widespread international criticism. Although popes have visited Hagia Sophia in the past, the important landmark was left out of Leo’s itinerary.

The Greek Orthodox Patriarchate, based in Istanbul, is internationally recognized as the « first among equals » in the Orthodox Christian world. Turkey however, does not recognize its ecumenical status, insisting that under the 1923 treaty, the patriarch is only head of the country’s ever-dwindling Greek Orthodox minority. The Patriarchate dates from the Orthodox Greek Byzantine Empire, which collapsed when the Muslim Ottoman Turks conquered the Byzantine Empire of Constantinople, today’s Istanbul, in 1453.

‘A school with this spirit’

At the shuttered seminary, Agnes Kaltsogianni, a visitor from Greece, said the seminary was important for both Greece and Turkey and its reopening could be a basis for improved ties between the two longtime rival countries.

« There should be a gradual improvement between the two countries on all levels, and this (place) can be a starting point for major cultural development and affinity, » said the 48-year-old English teacher.

Elpidophoros, 57, was too young to make it to Halki and was forced to study to join the clergy in a Greek seminary. However, he served as abbot of the Halki monastery for eight years before his appointment as archbishop of America.

« The Theological School of Halki is in my heart, » he said.

Asked about the significance of the school for the Greek Orthodox community, Elpidophoros said Halki represents a « spirit » that is open to new ideas, dialogue and coexistence, while rejecting nationalist and religious prejudice, and hate speech.

« The entire world needs a school with this spirit, » he said.

Turning to the Blessed Virgin Mary in prayer

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‘It Might Be You’

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Christ, Our King

(Solemnity of Christ the King-Year C; This homily was given on November 23, 2025 at Saint Augustine Church in Providence, Rhode Island; See Colossians 1:12-20 and Luke 23:35-43)  

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Before the American Revolution, Native nations guarded their societies against tyranny

When the founders of the United States designed the Constitution, they were learning from history that democracy was likely to fail — to find someone who would fool the people into giving him complete power and then end the democracy.

They designed checks and balances to guard against the accumulation of power they had found when studying ancient Greece and Rome. But as I discuss with Ken Burns in his new documentary, « The American Revolution, » there were others in North America who had also seen the dangers of certain types of government and had designed their own checks and balances to guard against tyranny: the Native Americans.

Although most Americans today don’t know it, there were large centralized civilizations across much of North America in the 10th through 12th centuries. They built massive cities and grand irrigation projects across the continent. Twelfth-century Cahokia, on the banks of the Mississippi River, had a central city about the size of London at the time. The sprawling 12th-century civilization of the Huhugam had several cities of more than 10,000 people and a total population of perhaps 50,000 in the Southwestern desert.

The ruins of these constructions remain, more than 1,000 years later, in places as far-flung as Phoenix, St. Louis and north Georgia.

The American colonists and founders thought Native American societies were simple and primitive — but they were not. As research has found, including my own, and as I explain in my book Native Nations: A Millennium in North America, Native American communities were elaborate consensus democracies, many of which had survived for generations because of careful attention to checking and balancing power.

Powerful rulers led many of these civilizations, combining political and religious power, much as monarchs of Europe in later centuries would claim a divine right to rule.

In the 13th century, though, a global cooling trend began, which has been called the Little Ice Age. In part because of that cooling, large-scale farming became more difficult, and these large civilizations struggled to feed their people. Elites began hoarding wealth. The people wanted change.

Spreading out

The residents of North America’s great cities responded to these stresses by reversing the centralization of power and wealth. Some revolted against their leaders. Others simply left the cities and spread out into smaller towns and farms. All across the continent, they built smaller, more democratic and more egalitarian societies.

Huge numbers left Cahokia’s realm entirely. They found places that still had game to hunt and woods full of trees for firewood and building, both of which had declined near Cahokia due to its rapid growth.

The population of the central city of Cahokia fell from perhaps 20,000 people to only 3,000 by 1275. At some point the elite left as well, and by the late 15th century the cities of Cahokia’s realm were completely gone.

Encouraging engaged democracy

As they formed these new and more dispersed societies, the people who had overthrown or fled the great cities and their too powerful leaders sought to avoid mesmerizing leaders who made tempting promises in difficult times. So they designed complex political structures to discourage centralization, hierarchy and inequality and encourage shared decision-making.

These societies intentionally created balanced power structures. For example, the oral history of the Osage Nation records that it once had one great chief who was a military leader, but its council of elder spiritual leaders, known as the « Little Old Men, » decided to balance that chief’s authority with that of another hereditary chief, who would be responsible for keeping peace.

Another way some societies balanced power was through family-based clans. Clans communicated and cooperated across multiple towns. They could work together to balance the power of town-based chiefs and councils.

An ideal of leadership

Many of these societies required convening all of the people — men, women and children — for major political, military, diplomatic and land-use decisions. Hundreds or even thousands might show up, depending on how momentous the decision was.

They strove for consensus, though they didn’t always achieve it. In some societies, it was customary for the losing side to quietly leave the meeting if they couldn’t bring themselves to agree with the others.

Leaders generally governed by facilitating decision-making in council meetings and public gatherings. They gave gifts to encourage cooperation. They heard disputes between neighbors over land and resources and helped to resolve them. Power and prestige came to lie not in amassing wealth but in assuring that the wealth was shared wisely. Leaders earned support in part by being good providers.

‘Calm deliberation’

The Native American democracy that the U.S. founders were most likely to know about was the Iroquois Confederacy. They call themselves the Haudenosaunee, the « people of the longhouse, » because the nations of the confederacy have to get along like multiple families in a longhouse.

In their carefully balanced system, women ran the clans, which were responsible for local decisions about land use and town planning. Men were the representatives of their clans and nations in the Haudenosaunee council, which made decisions for the confederacy as a whole. Each council member, called a royaner, was chosen by a clan mother.

The Haudenosaunee Great Law holds a royaner to a high standard: « The thickness of their skin shall be seven spans — which is to say that they shall be proof against anger, offensive actions and criticism. Their hearts shall be full of peace and good will. » In council, « all their words and actions shall be marked by calm deliberation. »

The law said the ideal royaner should always « look and listen for the welfare of the whole people and have always in view not only the present but also the coming generations, even those whose faces are yet beneath the surface of the ground — the unborn of the future Nation. »

Of course, people do not always live up to their values, but the laws and traditions of Native nations encouraged peaceful discussion and broad-mindedness. Many Europeans were struck by the difference. The French explorer La Salle in 1678 noted with admiration of the Haudenosaunee that « in important meetings, they discuss without raising their voices and without getting angry. »

Politicians, government officials and everyday Americans might find inspiration in the models of democracy created by Native Americans centuries ago. There was an additional ingredient to the political and social balance: Leaders looked ahead and sought to protect the well-being of every person, even those not yet born. The people, in exchange, had a responsibility to not enmesh their royaners in less serious matters, which the Haudenosaunee Great Law called « trivial affairs. »

The Conversation

Kathleen DuVal is professor of history at University of North Carolina at Chapel Hill. 

This article is republished from The Conversation under a Creative Commons license. Read the original article. 

Turning to the Blessed Virgin Mary in prayer