THE NATIONAL CATHOLIC WEEKLY OCT. 22, 2012 $3.50 OF MANY THINGS

PUBLISHED BY JESUITS OF THE UNITED STATES ac h morning, as I sit down a monastery outside of town to the very behind this desk, I discover 12 center of the city. PRESIDENT AND PUBLISHER E sets of eyes upon me, the most Which brings me back to Father John P. Schlegel, S.J . recent (and in some ways least likely) Wynne. That Ignatian impulse to be at Jesuit to occupy this office. One of my the center of the action is the spirit in EDITOR IN CHIEF predecessors, when greeting visitors which America was conceived. Yes, Matt Malone , S.J. here, would describe these portraits of America is located downtown, or, as it EDITORIAL DEPARTMENT America ’s former editors as a “rogues’ is known in New York, in Midtown. MANAGING EDITOR gallery”—his attempt to take some of That, however, is not the most relevant Robert C. Collins, S.J. the pomp out of what is, admittedly, a bit of our geography. What Father ONLINE EDITOR rather self-important display. My imme - Wynne understood was that in the Maurice Timothy Reidy diate predecessor, Father Drew United States, that new and daring LITERARY EDITOR Christiansen, will soon join the group; experiment in civil society, the city that Raymond A. Schroth, S.J. the pictures will then get re-arranged mattered most was an intellectual POETRY EDITOR and a space just below Drew’s will be set municipality, the arena in which ideas James S. Torrens, S.J. aside for the day when I in turn were exchanged, what a later generation ASSOCIATE EDITORS vacate this office at America House. would call “the public square.” Kevin Clarke Hopefully, that day will not come And so America set up shop over - Kerry Weber too soon. For at least one of looking the public square, right at the Luke Hansen, S.J. America ’s editors, however, the last corner of the church and the world. The CONTRIBUTING EDITOR day came very soon indeed. John object was three-fold: to assist with the James Martin, S.J. Wynne, S.J., the first editor (1909- faith formation of American Catholics, ART DIRECTOR Stephanie Ratcliffe 10), possessed the genius to found the evangelization of American culture this weekly review but not the skill to and the progress of America’s civil soci - ASSISTANT EDITOR Francis W. Turnbull, S.J. manage it; he was relieved of his ety. Thus, our name. In Father Wynne's duties within a year. Still, Father day—when the nation’s Catholic citi - BUSINESS DEPARTMENT Wynne is the former editor in chief zens were viewed with disdain—this CHIEF FINANCIAL OFFICER who is most on my mind these days. kind of intellectual apostolate was espe - Lisa Pope What would he think of this 21st- cially needed. For different but no less century America ? Would he even rec - daunting reasons, this apostolate is still 106 West 56th Street ognize us? It is very likely that Father needed today. The U.S. body politic, New York, NY 10019-3803 Wynne never sat in a car; he could not sickened by the toxin of partisanship, Ph: 212-581-4640; Fax: 212-399-3596 have imagined the iPad on which I am needs the elixir of charity and clarity. E-mail: [email protected]; writing this, nor would he have pre - The body of Christ also needs healing, [email protected] dicted that most of America 's writers torn asunder as it is by scandal and ide - Web site: www.americamagazine.org. would now be laypeople. ological divisions that thoughtlessly Customer Service: 1-800-627-9533 Yet the spirit that inspired Father mimic their secular counterparts. © 2012 America Press, Inc. Wynne still animates our work. And as America neither pretends nor with most things Jesuit, it all goes back aspires to be the solution to these prob - to St. Ignatius. If you are familiar with lems. We simply hope, as Father Wynne Ignatian spirituality, then you will know did, that our weekly review—in print a fundamental Ignatian principle, one of and online—will serve as one model of the first things that he mentions in his a truly Catholic as well as a truly Spiritual Exercises: God meets us where American public discourse, one marked we are. For St. Ignatius, that principle by faith, hope and charity. In other obviously meant that Jesuits should do words, we seek nothing more than to the same. In Ignatius’ time, “meeting bear public witness to the healer of all Cover: An estimated 600 people hold people where they are” meant moving our afflictions, the balm in Gilead, the candles and pray the rosary in an downtown. St. Ignatius was not the first One whose spirit even now lives among anti-abortion procession in Germantown, Md., in December to found a religious order. His peculiar us, among the people of these United 2011. CNS photo/Leslie E. Kossoff, innovation was to relocate its base from States. MATT MALONE, S.J. Catholic Standard CONTENTS www.americamagazine.org Vol. 207 No. 11, Whole No. 4987 october 22, 2012

ARTICLES 11 WAITING FOR GABRIEL Learning to pray through infertility Timothy P. O’Malley

14 ON THEIR WAY How we grounded our daughters in faith Elizabeth A. Donnelly and Phillip E. Pulaski

COLUMNS & DEPARTMENTS 4 Current Comment

5 Editorial Obama’s Scandal 11 6 Signs of the Times

9 Column The Female Face of Faith Maryann Cusimano Love Faith in Focus 19 Deliver Us Anna Nussbaum Keating 22 Developing Worldview Lyn Burr Brignoli 32 Poem The Monks Who Made The Book of Kells Moira Linehan 36 State of the Question Readers respond to a bishop’s call for women deacons. 39 The Word Seeing Is Believing Peter Feldmeier 22 BOOKS & CULTURE 24 PORTFOLIO The mandalas of Michael O’Neill McGrath BOOKS New Worlds; Francis of Assisi; No Time Like The Present

ON THE WEB ON THE WEB A video interview from the United Nations with Cardinal Oscar Andr és Rodr íguez Maradiaga, right. Plus, Michael O'Neill McGrath, O.S.F.S. , talks about his art on our pod - cast. All at americamagazine.org. 24 CURRENT COMMENT

focuses on his belief that we should “work together to Blown Call reduce the number of women seeking abortions.” But Mr. The story of the recent strike by National Football League Obama wrongly opposes even common-sense restrictions referees will inevitably focus on the last-minute blown call on access to abortion. that cost the Green Bay Packers a win against the Seattle In foreign policy, the platform conveniently ignores Mr. Seahawks on Sept. 24. Very few will remember one of the Obama’s support for indefinite detention (see Editorial) principal reasons for the strike, which ended just a few days and profligate use of drones. Under Mr. Obama, U.S. later: a pension dispute. The N.F.L. owners proposed ending drones have hit targets in Pakistan 264 times. With Mr. pensions for referees in favor of 401(k) investment accounts. Obama personally approving most hits, the U.S. has inten - The referees balked, then ultimately agreed to a deal that tionally killed at least one American citizen. A report by the kept their pensions but ended the practice for future hires. Bureau of Investigative Journalism estimates between 474 So ends another chapter in the sad story of workers’ and 881 civilians, including 176 children, have been killed rights. Pensions, a traditional form of retirement support, since 2004. In this light, Mr. Obama should be cautious in are very quickly going the way of the leather football hel - citing Cain’s question to God after killing his brother. God met. Meanwhile, 401(k)’s and other individual savings may respond, “What have you done! Listen: your brother’s accounts managed by employees are proving too anemic to blood cries out to me from the soil!” (Gn 4:10). support workers after retirement. People are simply not sav - ing enough, and the market is proving too fickle to provide Who Shall Lead Us? for workers in their retirement. (See “Our Ridiculous While we dissect and discuss this month’s presidential Approach to Retirement,”byTeresa Ghilarducci, in The debates, we should reflect on how it all got started: the New York Times, 7/21). The pension benefits would have seven debates between Abraham Lincoln and Stephen A. cost N.F.L. owners $3 million, the price of a 30-second com - Douglas during their 1858 U.S. Senate race. That year the mercial during the Super Bowl. Their intransigence was not debaters spoke for three hours before a crowd of 15,000, a matter of fiscal prudence but of cold-hearted manage - typically—one a short, portly senator with a booming voice ment. Unfortunately, their position reflects a growing con - in a fashionable blue suit, who traveled in a special train; sensus among the American public, who are increasingly the other a tall, thin, homely lawyer with a high, piercing skeptical of pensions for public workers and others. The voice and wearing an ill-fitting black coat, who traveled as a referee lockout could have brought this issue to the public regular passenger and chatted freely with his fellow riders. consciousness. It did not. The referees signed a deal to pro - The voters’ choice then was not merely between two tect their pensions while abandoning them for the next gen - personalities but between two views of what America was eration of officials. Now we can all get back to watching all about. One way to understand the difference, says the football. Everybody wins (except the Packers), right? Lincoln biographer David Herbert Donald, is to view Douglas as a defender of majority rule and Lincoln as a Faith-Based Campaigning defender of minority rights. In 1858 that meant to The Obama campaign has issued a “faith platform” that Douglas that the government, Mr. Donald writes, was describes how the president’s religious convictions relate to “made by the white man for the benefit of the white man.” his political stands. The platform begins with President Lincoln too favored self government; but in his judgment, Obama’s belief that we must recommit to being “our broth - no majority should limit the rights of a minority. In effect, er’s keeper,” and it quotes St. Paul: “If one part suffers, the principal issue was slavery. every part suffers with it…” (1 Cor 12:26). Accordingly, the Today’s ideological split concerns the role of government platform highlights Mr. Obama’s commitment to strength - in promoting the public welfare. The choice is perhaps not ening the economy, reforming health insurance, caring for as dire as the one that faced the antebellum United States. military families, opposing the war in Iraq, preventing a Still, the differences are clear enough: President Barack massacre in Libya, forbidding torture, abolishing nuclear Obama says that the federal government is a vital force for weapons, protecting the environment and cooperating with good; Gov. Mitt Romney says it should get out of the way faith-based organizations to serve the common good. of progress. At the first debate, both men showed up wear - In other areas, however, Mr. Obama’s policies contrast ing similar blue suits and American flag lapel pins. They sharply with what it means to be “our brother’s keeper.” differed only in the color of their ties and their skin. That The platform describes Mr. Obama as “pro-choice” and itself is progress, a long way from 1858.

4 America October 22, 2012 EDITORIAL Obama’s Scandal

ince January 2002, when the prison in Guantánamo As concerned parties await autopsy Bay, Cuba, was established, more of its 779 detainees results for Mr. Latif, the Obama admin - S have died in custody (nine) than have been convicted istration is busy defending a controversial (seven) in civilian court or by military commissions. Six of provision in the National Defense the detainees reportedly committed suicide. The most recent Authorization Act of 2012. The provi - death occurred last month. Adnan Farhan Abdul Latif, a 36- sion grants broad executive authority to year-old citizen of Yemen, was found unconscious in his cell use indefinite military detention without charges or trials and could not be revived. After nearly 4,000 days in for terrorism suspects. Last month Judge Katherine B. Guantánamo, he was finally “released”—in a casket. Forrest issued a permanent injunction against the provision, Mr. Latif’s is a tragic story. At age 18 he suffered a ruling that it unlawfully expanded executive detention serious head injury in a car accident in Yemen. In later testi - authority, failed to shield U.S. citizens from indefinite mili - mony, he explained that he traveled to Jordan, and then tary detention and failed to specify adequately what counts Pakistan, for treatment. In late 2001 he was arrested by as prohibited activity. In response, the Obama administra - Pakistani authorities, accused of fighting for the Taliban tion immediately requested, and won, a stay. and transferred to U.S. custody. These legal disputes, however, can dangerously Mr. Latif was one of the first detainees to arrive in obscure a more fundamental question: Is it ever morally Guantánamo. As early as 2004, and multiple times there - acceptable to detain a person, citizen or not, possibly for the after, the U.S. military determined that Mr. Latif was “not rest of his life, without charges or a trial? Consider the known to have participated in combatant/terrorist training” Golden Rule. If a foreign government detained you, or a and cleared him for transfer to Yemen. In 2010 Mr. Latif loved one, what would you expect as due process? Detailed finally received a hearing in federal court. Judge Henry H. charges? A presumption of innocence? Humane interroga - Kennedy Jr. examined the government’s evidence, found it tion, skilled legal representation, access to evidence, ability uncorroborated and “not sufficiently reliable,” and he ruled to call witnesses, fair courtroom procedures, an independent Mr. Latif’s detention “not lawful.” The appellate court, how - judicial authority, a public trial within a reasonable amount ever, decided 2 to 1 in the government’s favor, and the U.S. of time and, if you are not charged or convicted, the freedom Supreme Court declined to hear the case. to return home to family? Some might argue that “terror - It is another cruelty that Mr. Latif languished in ists” forfeit these rights. But this presumes guilt. No detain - Guantánamo simply because of where he was born. In ing authority, whether foreign or American, should have January 2010 President Obama placed a moratorium on all unchecked power over a person’s liberty. detainee transfers to Yemen regardless of individual situa - The United States failed to treat Adnan Latif in accord tions. The indefinite nature of his detention weighed heavi - with the Golden Rule. His only relief from Guantánamo was ly on Mr. Latif. In fragile physical condition and poor men - death itself. The Obama administration has no plan to pros - tal health, he attempted suicide at least once and often com - ecute or release 48 detainees in Guantánamo and hundreds municated his despair through poetry and letters. The more in Afghanistan. These men face the prospect that they detainee “who is able to die,” he wrote, “will be able to will be “released” in the same tragic manner as Mr. Latif. In achieve happiness for himself….” Guantánamo, 85 other detainees, already approved for The Letter to the Hebrews implores the Christian release or transfer, remain in custody. community to “be mindful of prisoners as if sharing their What has sustained this perversion of justice? As a F

F imprisonment” (13:3). This call to awareness, empathy and nation, we have failed to acknowledge and repent of our o k l a

F solidarity invites us to listen with open hearts and minds to sins. The problem is both political and spiritual. Leaving c r a the stories of prisoners like Adnan Latif and to recognize persons detained for an indefinite period of time is an inhu - M / t

u our complicity in their suffering. For some the complicity is mane practice that results in hopelessness, despair and o d N

a active; it involves demonizing prisoners or legislating out of sometimes, tragically, death. Human dignity requires that h

: o

t fear, not fairness. For most Americans the complicity is the United States reject this practice and firmly renew its o h p characterized by indifference. commitment to basic fairness for all.

October 22, 2012 America 5 SIGNS OF THE TIMES

ELECTIONS 2012 Little Being Said by Candidates About America’s Longest War s Operation Enduring Freedom marked its 11th anniversary on Oct. 7, the conflict in Afghanistan remains a largely undiscussed A issue in the 2012 presidential campaign. Both major candidates— President Barack Obama, the Democrat, and his Republican challenger, Gov. Mitt Romney—have kept Afghanistan on the rhetorical back burner as they crisscross the country, even though 68,000 U.S. troops remain on the ground. Defense Secretary Leon Panetta announced on Sept. 21 that the last of the 33,000 troops that were part of the 2010 surge have left Afghanistan. While the Obama administration has said the surge weakened the Taliban, the insurgency remains a potent force and threatens the security of both troops and Afghan civilians. On Oct. 5 combined Afghanistan coalition military fatalities stood at 3,197 dead, including 2,132 Americans, according to statistics compiled by On patrol in Kandahar, Afghanistan the Web site iCasualties.org. Thousands more have been wounded in a war marked largely by low-intensity conflicts in a country slightly smaller than Texas. Estimates of civilian casualties in Afghanistan vary widely, but the latest U.N. figure puts the death toll among noncombatants at more than Boyle said that even though the presi - strengthen the rule of law and to 25,000—the majority victims of the dent plans to withdraw the remaining strengthen the judiciary and to protect insurgency. U.S. troops by the end of 2014, “events all Iraqis, but especially vulnerable Afghanistan gets scant attention on the ground are not cooperating minorities and particularly Christians. even on the candidates’ Web sites. On with him. That’s the unfinished agenda of the the president’s re-election site, “We have the situation that the legacy of that war that we still have to Afghanistan garners a two-line refer - Taliban aren’t losing, and that is not deal with,” he said. Much the same ence in a promise to withdraw U.S. making the U.S. withdrawal very easy.” holds true in Afghanistan, even as hos - troops by the end of 2014. Romney’s Of Romney’s stance, Boyle said tilities continue, he added. Web site offers a longer narrative on there is little to dissect. U.S. bishops have encouraged the the war. But his criticism of the presi - “He says, ‘We will win,’ but there’s U.S. government to focus more on dent’s surge and the 2014 deadline to no clear understanding of what win - diplomacy, development and humani - withdraw forces is longer than his plan ning means at this point,” he said. tarian assistance and less on exclusive - for addressing Afghan security. “Does winning mean increased securi - ly military responses to geopolitical “Withdrawal of U.S. forces from ty and stability? Does winning mean challenges. Other concerns that must Afghanistan under a Romney admin - defeating the Taliban?” be addressed, the bishops have pointed istration will be based on conditions Beyond its military goals, the out, include protecting human rights on the ground as assessed by our mili - United States has a “moral obligation” and religious freedom, minimizing the tary commanders,” the site concludes. to rebuild both Afghanistan and Iraq, loss of human life and assisting “The truth is that both candidates said Stephen Colecchi, director of the refugees and internally displaced peo - have avoided talking about U.S. bishops’ Office of International ple while fostering economic and agri - Afghanistan because neither has really Justice and Peace. cultural development. good answers,” said Michael J. Boyle, “Our foreign assistance needs to None of those issues is specifically assistant professor of political science continue to the Iraqi people both to addressed on the candidates’ Web at La Salle University in Philadelphia. enable them to rebuild society and to sites.

6 America October 22, 2012 crete implications in the loss of jobs, poverty in Spain showed signs of fall in household earnings and weak - evolving from an acute problem into a ening in social support.” The Caritas long-term one. Those struggling the Spain analysis reviewed the effects of most during the widespread down - the austerity measures put in place by turn have been the unemployed, cur - Spain since the nation became rently 25 percent of the Spanish engulfed by Europe’s sovereign debt workforce, as well as immigrants, sin - crisis. Released on Sept. 27, the report gle mothers and young couples with tracked growing “poverty, inequality children, she said. and unfairness” as a major concern, Ms. Girao expressed gratitude for despite the agency’s efforts to provide the work of the Spanish Catholic assistance through Catholic parishes. Church, which traditionally claims the The number of people in Spain receiv - loyalty of 82 percent of Spain’s 40 mil - ing aid from the charity has tripled in lion inhabitants, which supplemented the past four years, topping one mil - the work of her agency in individual lion people in 2011. dioceses by offering money, food and “If poverty was not reduced when clothing to the growing ranks of the there was economic growth in 1994- poor. “We are the Catholic Church. So 2007 and if social protection was not what Caritas does for the needy is also improved as a share of national what the church does,” Girao said. growth, it is difficult to imagine that “Although the media has shown poverty and inequality will be interest in our report, we’re not expect - reduced now at a time of crisis,” the ing reactions from the politicians,” she ECONOMIC CRISIS agency said. added. “But they must be made aware The report was published as the that the situation is becoming more Pain in Spain center-right government of Prime chronic and the needs ever greater.” Minister Mariano Rajoy announced a The report said Caritas disburses he Catholic aid group Caritas new wave of spending cuts and tax about $43 million in aid annually. “We Spain urged the Spanish gov - increases in its 2013 budget in a bid to also listen to people who come to our Ternment to consider the “sinis - cut Spain’s deficit and avoid a bailout parish centers and try to address not ter concrete implications” of the coun - by the European Union. The measures just economic needs, but also to offer try’s economic crisis after a sharp were met with angry street protests in warmth,” the charity said. increase in the number of people seek - Madrid and other cities, as well as calls “Actions which address these needs ing aid. An affiliate of the church’s for secession by the country’s wealthy are valuable, since they are significant global relief and development agency, northwest Catalonia region. and transformative for the lives of Caritas Internationalis, Caritas Spain A spokesperson for Caritas Spain, individuals, as well as for relationships said that Spanish society has “followed Ana Girao, said on Sept. 28 that in society.” a precarious integra - tion model, which has gradually deteriorated and failed, reducing the protective capacity of the public system.” Caritas reported: “This crisis does not only concern concepts of aid management. It also has sinister con - Bread lines in Palma de Mallorca.

October 22, 2012 America 7 SIGNS OF THE TIMES

Peace in Colombia? Exploratory peace talks were sched - NEWS BRIEFS uled to begin on Oct. 5 in Oslo, Marcello Di Finizio , a 49-year-old Italian, scaled Norway, between the Colombian gov - the dome of St. Peter’s Basilica to protest Italian ernment and members of the F.A.R.C. and European economic policy on Oct. 2 and guerrillas, the Revolutionary Armed remained there unobserved until the next day, Forces of Colombia. The rebel group when thousands assembled for Pope Benedict has been fighting the Colombian gov - XVI’s weekly general audience. • The Vatican on ernment since 1964. Gerardina Sept. 29 appointed Roza Pati , a professor of law Cardozo is the program coordinator of at Miami’s St. Thomas University School of Law, Brian E. Daley the Vicariate Foundation for Social to the Pontifical Council for Justice and Peace Ministry, a partner of the United and named Msgr. Martin Schlag , a professor at Rome’s Pontifical Kingdom’s Catholic Agency for University of the Holy Cross, as a consultant to the council. • On Overseas Development in San Vicente Oct. 20 the Joseph Ratzinger (Benedict XVI) Vatican Foundation del Caguán. She cautioned against will honor the American Jesuit Brian E. Daley , a professor of theol - being overly optimistic about the nego - ogy at the University of Notre Dame. • Coptic families are fleeing tiations. “It’s a beginning and not much the city of Rafah in northern Egypt after Islamist militants dis - more,” she said. “It’s not a ceasefire. tributed leaflets warning Christians to leave and then opened fire on There have been no concessions from a Coptic-owned shop on Sept. 26. • The appeal of blasphemy one side to another. And the big issue is charges against Rimsha Masih , a 14-year-old Pakistani Christian that these talks are not taking place at girl, has been postponed, alarming supporters already worried after home. We don’t even know the agenda three of four witnesses who accused an imam of planting evidence or the methodology. As civil society, against her retracted their testimonies. how are we going to participate?”

First Responders Hurricane season is a threat that Marcia Boxhill-Haywood, regional financial strain of feeding mouths and study in the British medical journal coordinator for Caritas Antilles, con - housing displaced residents remains a The Lancet, Niger improved from fronts with meager tools: a $40,000 challenge. With funds low, Catholic 226 deaths per 1,000 live births in emergency fund, a small staff at a leaders said they coordinate more 1998 to 128 deaths in 2009. In addi - warehouse in St. Lucia and a handful closely with governments and other tion, after receiving a better diet with of volunteers. Responding to hurri - institutions and rely on volunteers and vitamin A supplements, regular treat - canes “goes right to the heart of what neighboring dioceses to fill gaps. ment for illnesses and vaccinations, the church does because storms don’t the number of children aged 24 to 35 just destroy buildings, they really months with rickets and growth dis - destroy families and communities,” Infant Mortality Down orders was also reduced. Much work Boxhill-Haywood said. Catholic dio - In just over two decades Niger has cut remains, however. According to ceses across the Caribbean, Central its rate of infant mortality in half, Unicef, in 2012 Niger recorded the America and Mexico are on the front highlighting the benefits of universal highest number of malnourished chil - line during the storm season, from free health care for children and preg - dren in the Sahel region. More than June through October. They shelter nant women. Since the mid-1990s, the 330,000 children under 5 years of age residents during storms and serve as Niger government has been commit - are at risk of malnutrition. In the first responders after they have passed, ted to universal access to basic health region, heavy drought and rising food handing out food, water and medicine care for women and children, focusing prices have left more than 18 million and helping residents rebuild their on measures to reduce deaths from people suffering from hunger. lives. But preparing for the potential malaria, diarrhea and measles. That damage to church buildings and the effort has paid off. According to a From CNS and other sources.

8 America October 22, 2012 MARYANN CUSIMANO LOVE

The Female Face of Faith hen extremists bomb girls. Seventy percent of the youth not effectively protect religious freedom houses of worship, who in school are women and girls. Girls unless we understand who are the W are in those churches and are three times more likely to be mal - most vulnerable groups. Groups con - schools? Women and girls. nourished. When faith-based organi - cerned with religious liberty and Social science tells us that women zations are curtailed in their service groups focused on women’s issues typ - are more religious than men, by almost work, women and girls are harmed. ically do not work together. any benchmark and study. Whether Women are the primary victims of vio - Domestically, their common cause is you measure belief in God, belief in a lations of religious freedom. lost in the debates over how to imple - supreme being, attendance at religious Women are also on the front lines ment the Affordable Care Act. services, personal prayer and religious of those responding to violations of But the larger context is lost. practices, teaching religious values to religious freedom. Women lead non - Internationally, the war on religious children, raising a family within a faith governmental organiza - freedom and the war on tradition—by any of these bench - tions, women like Carolyn women are the same marks, women consistently, across Woo, the president of Religious war. When religious time and cultures, rank as more reli - Catholic Relief Services freedom is violated, gious than men. These results are so and a former refugee her - repression women suffer, because consistent and accepted that academic self. Women refugees advo - and violence women are more reli - debates now tend to focus no longer cate for other refugees; gious. on whether they are more religious but women teachers and health affect To protect religious on why this is the case. care workers report viola - women freedom internationally, Because women are more religious tions and work with vic - we must see the female than men, religious repression, perse - tims; women lawyers take most. face of faith and work cution and violence affect women up the cases in internation - accordingly to build most. When churches are bombed, al venues. unlikely alliances across who are hurt and killed? Women. But the female face of faith is often religious, political, gender and bureau - When people are forced to flee reli - not seen. When victims of religious cratic divides. gious persecution as refugees and inter - persecution or violence are counted, The Catholic moral and religious nally displaced persons, who are those they are counted as Christians or imagination help us. Jesus is our refugees and I.D.P.’s? Predominantly Muslims, civilians versus security model, reaching out to build bridges women and their children. forces. Women are not counted among unlikely allies, prostitutes, tax When religious organizations like because, in too many parts of the collectors, gentiles and foreigners. In Catholic Relief Services and Caritas world, women simply do not count as our sacraments of Communion and Internationalis find their work cur - fully human. reconciliation, our beliefs in a rela - tailed or banned because of their reli - Oct. 27 is International Religious tional, triune, resurrected God and gious affiliation, who are hurt most? Freedom Day. A recent conference our institutional structures that seek The women who make up most of the sponsored by the Institute of Policy to make real these relationships of bottom billion of the world’s impover - Research at Catholic University, and local and global church, the body of ished, who rely on the activities of recent reports, document a rising trend Christ, in Catholic social teaching those religious organizations. Seventy of religious repression. Seventy-five about protection of human life and percent of these billion are women and percent of the world’s population live in dignity and preference for the poor, countries with high restrictions on reli - we regularly exercise moral muscles MARYANN CUSIMANO LOVE, a professor of gion. Yet none of the otherwise excel - for the common good, a moral imagi - international relations at The Catholic lent annual reports on religious free - nation the world needs to protect reli - University of America in Washington, D.C., is a member of the Department of State's Religion dom mention the female face of faith. gious freedom and save lives and and Foreign Policy working group. This is problematic. We cannot human dignity.

October 22, 2012 America 9

LEARNING TO PRAY THROUGH INFERTILITY Waiting for Gabriel

BY TIMOTHY P. O’MALLEY

o you have children?” For most 30-somethings, this harmless question is the opening volley of a round of acceptable chit- chat. Colleagues at the office fill silences with news of recent pregnancies, first Communions and athletic milestones in their children’s lives. At the barbershop, the shearing of hair is ‘accD ompanied by regaling the barber with mundane details of one’s progeny. College reunions become an occasion not simply to reminisce about chemistry class or the bizarre rituals of freshman orientation, but to meet the miniature ver - sion of the guy down the hall, who once set up a slip-and-side on the quad when the temperature climbed above 50 degrees. For my wife and me, however, a question about our brood never offers an escape route from awkward social interactions, but is rather the prelude to uncomfortable conversations with strangers and confidants alike. “No children,” we say, our voices revealing our discomfort with the question. How can you say to a complete stranger, a trusted teacher, a friendly cleric, a college classmate: “We’re infertile”?

The Diagnosis and Aftermath a c i In the Old Testament, Hannah gives birth to Samuel after years of infertility and r e M a sings, “The barren wife bears seven sons, while the mother of many languishes” (1 / k c o Sm 2:5). As a theologian, I am well aware of the function of infertility in the t s r e

t Scriptures. When the aged Sarah, the elderly Hannah and the mature Elizabeth t u h

s give birth, the reader is invited to remember that God is the major actor in salva -

: o t

o tion. The surprising reversal of infertility in the Bible is a sign of new life coming h p

e from death, an action made possible by God, who is the creator and sustainer of t i s o p human life. But that part of me who has spent the last six years praying for a child M o c cannot help but read Hannah’s song as a cry of relief. After years of barrenness and tears, finally a child!

TIMOTHY P. O’MALLEY is director of the Notre Dame Center for Liturgy, Institute for Church Life, at the University of Notre Dame in South Bend, Ind.

October 22, 2012 America 11 When my wife and I were first married, we never imag - announcements of pregnancies and births, a constant ine d that we might join the ranks of Abraham and Sarah, reminder of our empty nest. Even God became my nemesis: Elkanah and Hannah, Elizabeth and Zechariah. We met Why have you duped me, O Lord? Why us? We have given before our senior year at the University of Notre Dame our lives to you, and our reward is pain and suffering. and became engaged a little over a year after we began to Such self-pity, while pleasant enough for a time, is date. Like so many Notre Dame couples before us, our exhausting and a sure way to narcissism. We began to imag - nuptials took place at the university’s Basilica of the Sacred ine that ours was the only life full of disappointment. We Heart, where the priest prayed over us: “Bless them with closed ourselves off from relationships with others, particu - children and help them to be good parents. May they live larly those with children, as a way of protecting ourselves to see their children’s children.” In our first year of mar - from debilitating sorrow. I ceased praying, because the riage in Boston, we decided it was time to begin a family. words I uttered grew vapid, insipid, uninspiring. I entered Month one passed. Month two. Month three. Six months Sheol, cut off from the land of the living. Something had to later, our home became change. the anti-Nazareth as we awaited an annunciation We closed ourselves off from A School of Prayer that never came. The How did I escape this hope-filled decision to relationships with others, hell? First, I learned to give conceive a child became a particularly those with children, myself over to a reality bitter task of disheart - beyond my control. Life is ened waiting. After a year, as a way of protecting ourselves filled with any number of we began to see infertility things that happen to us. specialists, who concluded from debilitating sorrow. We are diagnosed with ill - that we should be able to nesses. Our family, despite have a child. No low our love, falls apart sperm counts. No problems with either of our reproduc - because of fighting among siblings over how to handle the tive systems. The verdict: inexplicable infertility. remaining years of a parent’s life. We die. The beginning of Unexplained infertility is a surprisingly miserable diag - true Christian faith is in trusting that even in such nosis. Something about my psyche was prepared for a sci - moments, God abides with us. This God invites us to offer entific explanation—one in which our very fine doctors our sorrow, our very woundedness, as an act of love. As acknowledged that unless an act of God took place, no PierreTeilhard de Chardin, S.J., wrote in The Divine Milieu: human life would emerge from intercourse between Kara and me. Indeed, a fair number of tears would have been Christ has conquered death, not only by suppressing shed by both of us. But with the diagnosis of inexplicable its evil effects, but by reversing its sting. By virtue of infertility, conception is scientifically possible. With every Christ’s rising again, nothing any longer kills slight change in Kara’s cycle, a glimmer of hope rises in inevitably, but everything is capable of becoming the our hearts, only to be dashed with the arrival of menstru - blessed touch of the divine hands, the blessed influ - ation. Kind-hearted family, friends and colleagues who ence of the will of God upon our lives…. For those learn about our infertility share stories about a mother or loving God, all things are converted into good. sister who finally became pregnant. But we have no way of knowing if we will one day join the ranks of the middle- Praying the psalms again was the beginning of my own aged, first-time parents. conversion toward the good. I learned that in uttering these The aftermath of the diagnosis was painful for both of words from a wounded heart, my voice became Christ’s. My us. It affected not simply our friendships and our own rela - suffering, my sorrow has been whispered into the ear of the tionship, but also our spiritual lives. Our infertility gradual - Father for all time. The echo of my words in an empty room ly seeped into our life of prayer. Every morning, I rise and called my heart back to authentic prayer. Whenever I was ask God for a child. I encounter the chilly silence of a seem - tempted to enter into self-pity, I used short phrases from the ingly absent God. Early on I found consolation in the lan - psalms to bring myself back toward the Father. The psalms guage of the psalms, “My God, My God, why have you became the grammar of my broken speech to God. abandoned me?” (Ps 22:2). Like the psalmist, I had my “ene - Second, I began to meditate upon the crucifix whenever mies”: the friendly priest, who, upon learning that Kara and I entered a church. Gazing at the crucifix for long periods, I I do not have children, made it a point to say each time he discovered how God’s silence in my prayer was stretching saw me, “No children, right?”; the Facebook feed filled with me toward more authentic love. In contemplating the silence

12 America October 22, 2012 of the cross, the image of Christ stretched out in love, I our lives might become an offering of love for the world. For could feel my own will stretched out gradually to exist in our nieces, for our nephews, for a child not biologically our harmony with the Father’s, to accept the cup that we have own but whom we hope one day to welcome. Even our been given. I found new capacities for love available to me. I infertility is not about us. It’s about how God can transform became especially attentive to the suffering of the widow, the our sorrow into joy, how even in the shadow of this cross, immigrant, the lonely and all those who come to Mass with the light shines in the darkness and the darkness will not a wounded heart. My meditation upon the image of the overcome it. Of course, our woundedness remains. But cross has given me the strength to go for - prayer has given it a shape, a reason, a par - ward with the process of adoption and ticipation in God’s very life. Even through ON THE WEB foster care. The cross sustains me as Kara Resources for couples this suffering, the Word desires to become and I continue to wait for a child, who facing infertility. flesh in my life through a prayerful obedi - may need more love than we could ever americamagazine.org ence to the will of a God whom I cannot imagine giving. quite comprehend. Third, in my formation into prayer through infertility, I Sometimes I allow myself to daydream about having a have grown to appreciate the silence and half-sentences of child. I recognize now that such a moment may never God. Often, words still hurt too much for me to utter. In come, that nothing in human life is sure. That is why such sorrow, I have no energy in prayer. All I have left is an learning to pray through infertility has been a reformation imitation of the very silence I hear in response to my peti - of my vision of grace as gift, not guarantee. If grace were tions. Through entering into God’s own silence, I find my guaranteed, would such moments be grace, a gift beyond own bitterness transformed into trust and hope, a kind of what we could imagine? So we stand waiting for Gabriel, infused knowledge of God’s love that I have come to savor. learning to hear the angel’s voice in new ways: in time At times, albeit rarely, this silence results in a gift of exhil - spent with our godchildren, in signing up to serve as foster arating bliss—as if for a moment, I am totally united to parents, in delighting in each other’s presence. And the God. Most often, it is a restful silence in which I hear no more I enter into the grace of prayer, the more I see that words. I savor such moments because only here do I Gabriel has already come in these moments: Let it be done receive the balm for the sorrow that often floods my soul to me according to your word. A throughout the day. Fourth, our infertility has slowly led me to a deeper appreciation of the eucharistic quality of the Christian life. For years, I talked with far too much ease about the “sacri - fice of the Mass”—how all of our lives must become an offering, a gift to the Father through the Son in the unity of the Holy Spirit. In fact, true self-gift is hard. It is hard to give yourself away to a God who does not seem to listen to your prayers. It is hard to wait for a child who may never come. It is hard to love your spouse when you are distract - ed by the phantasms of sorrow that have become your dearest friend. It is hard to muster a smile when your friends announce that they will be having another child. It is just hard. At such moments, I do not know what else to do but to seek union with Christ himself; to enter more deeply into the eucharistic logic of the church, where self-preservation is transformed into self-gift. The Eucharist continues to teach me that I cannot do it myself. I cannot climb out of the sorrow, the sadness, the misery. But I can give it away. I can slowly enter into the eucharistic life of the church, to become vulnerable, self-giving love even in the midst of sor - row. Knowing, of course, that in the Resurrection, such love has conquered death. As I have learned most of all through the Eucharist, Kara and I were not married for ourselves. We were married that

October 22, 2012 America 13 On Their Way How we grounded our daughters in faith BY ELIZABETH A. DONNELLY AND PHILLIP E. PULASKI

n the last week of August, we loaded up the big rig social justice with other people motivated by their faith. (a k a our minivan) and drove the youngest of our They have worked at the ecumenical anti-hunger group three daughters to Baltimore to begin her freshman Bread for the World, a Catholic Worker house in Boston’s year at Loyola University Maryland. Mission accom - South End, Woodstock Theological Center and a center for Iplished? We now have three lovely young women enrolled at Central American immigrants in Washington. Our two Jesuit universities and discerning their paths forward. At older daughters have served as freshmen retreat leaders at times all three have been frustrated with and uninspired by Georgetown University. They have relished participation in the institutional church, but they remain engaged in explor - alternative spring break trips during which they have ing and wrestling with their learned from migrant farm workers in Immokalee, Fla., human rights activists in San Salvador and people working with immigrants in Arizona. Our youngest recently contin - ued one of her favorite high school commitments by joining Loyola’s chapter of Best Buddies, through which she volun - teers with individuals with intellectual and developmental disabilities. While we hope these activities have been inspired by their Catholic upbringing, we can see the girls’ faith devel - opment most essentially manifested in the simple kindness, humility and curiosity with which they encounter people on a daily basis. We take great delight in how they try to figure out and understand their vocational callings in the world; we enjoy getting to know and host the many wonderful individuals they have befriended on their journeys and wit - nessing both their joys and struggles. Growing up in Boston, even before they were disillu - sioned by the sexual abuse crisis, the girls expressed frustra - r tion with the church’s failure to incorporate women fully in thei and to its leadership. When our middle daughter, Tessa, was lit - ers in ught ltar tle, she asked, “Mommy, why aren’t we Episcopalians? They r da an a Ou at have women priests.” She still asks that question today, and ends . fri 2008 cannot understand why the Catholic hierarchy chose to in Peru investigate orders of women religious like those of the two sisters she met who visit detained immigrants in Florence, Ariz. At age 12, Marya, our eldest daughter, was asked to Catholic Christian faith, which—we would like to hope— speak at a Boston College event, in which she tried to imag - has grounded them and helped to form them into the ine what role she could play, as she grew older, in a religious thoughtful young women they are today. community that she saw as denying women leadership posi - All three have demonstrated an interest in working for tions. Now, almost 10 years later, as a religious studies major Marya struggles to identify herself as Catholic. We have continually responded to our daughters’ concerns by insist - ELIZABETH A. DONNELLY is writing a doctoral dissertation about ing that this is our church, and it is worth remaining part of Catholic activism on behalf of heavily indebted low-income countries. PHILLIP E. PULASKI, M.D., is an internist at Boston Healthcare for the the effort to see that it more fully engages the gifts of all its Homeless. people in witnessing to the Gospel.

14 America October 22, 2012 A Message of Love In retrospect, here are a few steps we took to foster both the girls’ passions and openness to consider remaining Catholic into adult - hood. We have tried to provide a support - ive atmosphere in which they learned about the best of their faith tradition, could explore and take risks, knowing that it is ultimately their decision, aided by God’s grace, to pursue a faith- grounded approach to their lives. The essential message we tried to convey throughout their childhood and youth is that God loves us intensely and has created each of us Ma with unique gifts and talents, and rya b snap that we are called over the course efor ped e a this of our lives to discern what they Alte Fast pho rnat for to a are and how we might use them ive Fai t a Spri r Fo vigi in the service of and in solidari - ng B od l reak on ty with others. The girls grew Mar ch 2 up witnessing family and 012. friends who concretely lived the language of Catholic social teaching, promot - ing in their daily work human dignity and solidarity, addressing structural injustice and living a preferential option for the poor. 1. Looking for inspiration. The two of us were first blessed read Thomas Merton, Dorothy Day and Henri Nouwen. by having as role models parents who were both exception - When we became parents, we deliberately considered the al and yet also completely characteristic of the generation of people beyond our relatives whom we wanted our girls to Catholics who had been formed during the Depression and come to know as role models, those who had dedicated their World War II. Our daughters experienced the love of four lives both to direct service and to engaging in the mystery of grandparents whose deep and active faith had inspired their the Eucharist in the public square. From their earliest years, lives of generous service attuned not only to their neighbor - the girls met Maryknoll lay missioners, sisters and priests, hood but also the wider world. Jesuits and Franciscans. We took them to Peru where they One of Elizabeth’s earliest memories was of Oblate experienced the generous hospitality of lay leaders and Father Matt Menger spreading a map of “Indochina” on Maryknoll priests with whom Elizabeth had worked. They the family’s living room floor in Pittsburgh. He had got to know Phillip’s doctor and nurse colleagues treating worked for many years in Laos and spoke of the people the physical and psychological wounds of patients who were caught up in the political conflict in the region and his homeless in Boston. The dining room table remains a won - efforts to see the Bible translated into several Laotian derful locale for dialogue and growth in our home. dialects. Phillip grew up hearing the stories of his uncle, The summer before Marya started ninth grade and Tessa Father Joe Pulaski, who had served as a Maryknoll priest eighth grade, Elizabeth took them and four of their friends in China, Japan and Hawaii; both of our families had host - to a program designed by the Maryknoll Lay Missioners. ed Maryknoll priests and sisters over the years. Phillip was The Friends Across Borders trip to El Paso and Ciudad

further nurtured by his participation as a teen in Juarez offered a visceral, faith-based examination of our s r o h

Connecticut’s Christian Encounter movement. It was a national immigration debate. As we drove through Ciudad t u a

Juarez for the first time, the six girls grew quiet as our host F retreat movement founded by a Christian Brother con - o

y s

pointed out the many small, black crosses set against pink e

vinced that high school students deserved a program t r u addressing faith issues with which they were grappling. Its backdrops, each of which represented a woman whose dis - o c

s

appearance had been left unsolved. Later, in a dusty com - o central premise: that they were affirmed and loved by God t o h (a favorite button: “God Does Not Make Junk!”). We both munity center outside of town, our group sat together with p

October 22, 2012 America 15 girls their own age who spoke of wrestling between contin - awareness and action. While the girls used to roll their eyes uing on to high school or leaving school to work in a local as Phillip would provide a brief history lesson or capsule of plant assembling car dashboards in order to help support a favorite person of faith who wrestled to respond, the girls their families. now smile a little more proudly at him as he asks their Back on the Texas side of the border, the girls used their friends, “Do you know about so and so?”—and tells the limited Spanish to chat with some younger children on the familiar stories. other side of the chain-linked fence, and offered them We sought books on the Bible and saints with lively and friendship bracelets they had made earlier in the week. That evocative—not maudlin or saccharine—texts and illustra - evening, the girls expressed feeling overwhelmed by how tions. Our search was made much easier because Elizabeth’s arbitrary their births on this side of the border had been. sister, Daria Donnelly, reviewed children’s books for The trip provided them with human faces Commonweal magazine. of injustice, and through additional meet - ON THE WEB For liturgy we chose to travel a bit far - ings, brief talks and films, the girls learned Resources for ther each Sunday to attend a parish where how Catholic teaching, social services and Catholic parents. Jesuits help out. Each became a family advocacy work approached the complex americamagazine.org friend with whom the girls felt comfortable issues of immigration. addressing their thoughts and concerns. 2. Practicing faith as a family. We have tried since the girls We were also blessed to have had the girls nurtured in an were little to pray comfortably together—at bedtime when annual Polish family ritual. Every Christmas Eve, Phillip’s they were young and still today at dinner, holding hands. parents have hosted the extended family for Oplatek. Before We have encouraged people to take turns offering prayers dinner, we gather in the living room as the youngest children that go beyond the food to those whom we are thinking of carry a baby Jesus figure to the manger while Phil’s mother near and far, relatives, friends and strangers. plays the piano. Phil’s parents then distribute sheets of In dinner and carpool conversations we would try gently blessed unleavened communion wafers embossed with the to turn the conversation away from complaints about class - nativity scene. All around the room, pairs of relatives break mates, teachers, clothes and miscellaneous “stuff.” Instead we bread together, review their relationship of the previous year encouraged positive attitudes, empathy for others and social and express their wishes for the other person in the year to

16 America October 22, 2012 come. Elizabeth found this completely intimidating when she joined the family 27 years ago, but now loves it. The three girls and their cousins, male and female alike, have developed a natural facility to articulate their feelings and best wishes for relatives of all ages. The annual ritual has also helped instill an enduring attitude of intentional reflec - tion and gratitude. 3. Choosing schools. Having been nurtured in Catholic schools, we wanted our daughters to have the same opportunities. Through the generosity of their grandpar - ents, the girls were able to attend Newton Country Day, the Sacred Heart School in Boston. They each appreciat - ed the high school theology sequence, from Judaism and the Hebrew Bible in ninth grade, to the person of Jesus in 10th, Catholic social thought (combined with a commu - nity service placement and reflection) in 11th and world religions (Hinduism, Islam and Buddhism) in 12th. Their positive experiences participating in and helping design chapel services and annual retreats have helped all three of them to continue to be interested in effective campus ministry. Talented faculty animated by their own faith and the wider school community worked hard to incorporate the five Sacred Heart network’s goals into every facet of school life: 1. Active faith in God; 2. Respect for intellectual values; 3. Social awareness which impels to action; 4. Building of com - munity as a Christian value; 5. Personal growth in an atmo - sphere of wise freedom. Back home on school breaks, the girls regularly get together for meals, not only with old school - mates but also with the teachers who had mentored them. 4. Connecting with the communion of saints. Finally, unfor - tunately something not of our choosing, the girls grew up watching their extended families care—with persistent humor—for an uncle chronically ill due to a childhood brain tumor and for their two grandfathers in their final years. Two beloved aunts—Dana DeBiasi and Daria Donnelly—had lived lives of exceptional, faith-inspired ser - vice attentive to the reality and delight of grace. They died after long struggles, respectively, with ovarian cancer and multiple myeloma. Illness has bred further empathy, and a sense of what matters and what does not. Our daughters— and most in our two families—have a vivid sense of having intercessors among the cloud of witnesses who have gone before us. Now, home alone with the dog, the two of us pause, in gratitude and with hope for the days and years to come. We recognize that, as the girls have grown into women, we are perhaps less in control than ever of how they will or will not choose to identify as Catholics. Still, we hope as they grow in a faith that does justice through action and encounter, that they will come to know the Incarnate in our world and will see the church as a community and body for good. A

October 22, 2012 America 17 18 America October 22, 2012 FAITH IN FOCUS Deliver Us The sweet suffering of childbirth BY ANNA NUSSBAUM KEATING gave birth in a quiet hospital or simply slip a saint medal under a fered on behalf of others, and Jesus room, my husband at hand. Until pillow. Others have elaborate rituals. was born to a woman who suffered on I the final moments, it was just the At her home delivery, a Mexican- his behalf. Christians also believe in two of us. We moved and breathed in American friend had an altar with an communion with the living and with unison. I never felt so married. When icon of Our Lady of Guadalupe and a those who have gone before. One the pain became unbearable, I asked photo of her deceased twin sister. She woman told me that after becoming a him to read the psalms I had chosen felt her sister’s presence during the mother she suddenly felt a sense of ahead of time. He did so in a low voice, birth of her son. A musician herself, kinship with Mary and with other kneeling by my side, those ancient she had asked someone to play the gui - mothers everywhere. words suddenly appropriate for the tar and sing. work at hand. “Therefore we will not Some women have friends or fami - Labor Pains fear, though the earth gives way and ly lay hands on them and pray over No one can count on seeing their suf - the mountains fall into the heart of the them before they give birth. Others fering transformed in the moment. No sea, though its waters roar and foam ask people they know to send their one can count on the perfect birth, and the mountains quake with their prayer intentions and then or the perfect child, or even surging” (Ps 46:2-3). All became dedicate a contraction to on their labor being pro - peaceful. Everything unnecessary fell each person and their ductive. Sometimes it away. There was a sense of purpose. needs. One friend told is just sacrificial. After it was over, I felt euphoric. me, “During labor my There is a frighten - Anything was possible. We had made husband or sister ing element of it. I did not understand how suffering would read the self-abandon - could become sweet. prayer intentions ment to provi - Suffering is a mystery. We are never to me one by one dence that a to seek suffering for its own sake, yet it as the next wave of woman in labor is part of life. Everyone suffers. pain was about to simply cannot Sometimes we even look back on crash so I could get around. moments of intense suffering with hold that person Women whose gratitude. Anyone who has witnessed with me. I had so children die in a beautiful death or birth has wit - much to pray for.” It utero nevertheless nessed suffering transformed. St. was incredible, she have to go through Thérèse of Lisieux said at the end of said, “to ‘bring’ all the ordeal of giving her long battle with tuberculosis, “I these people with me birth to a deceased cannot suffer anymore because my suf - during the births of my baby. This labor is espe - fering has become sweet.” beautiful daughters.” She also cially difficult because the In the struggle to make sense of life had a carved image of the Holy woman’s body does not go into and death, of intense joy and pain, Family and photos of deceased loved labor naturally, nor does the fetus N i Catholic women I know bring narra - l ones as focal points to remind her of move into position the way a living o M

i t

tives of suffering with them into the the communion of saints. fetus does. A woman in this situation a k / k labor room. Some pray without words I do not fully understand how it is told me she just prayed that the labor c o t s

possible for suffering to become sweet. would go quickly. Mercifully, it did. r e t t

Perhaps it results from laboring on Another woman labored for days u h s

:

ANNA NUSSBAUM KEATING is the co-owner o

behalf of others and not being alone. without medication before she was t o of Keating Woodworks in Colorado Springs, h Christians believe in a God who suf - rushed into an emergency Caesarean p Colo.

October 22, 2012 America 19 section. She wanted nothing more than to experience childbirth natural - ly. Major surgery was the opposite of her plan. She was exhausted and frightened when they gave her an epidural, tied her arms down on the operating table and cut her daughter out. She could feel them tearing the walls of her uterus with their hands. “The first time I saw my daughter I couldn’t touch her because my arms were tied down…and she was on the other side of the drape. It was a long time before I could tell that story without crying.” A culture that demands perfection of new mothers compounded this woman’s physical and emotional pain. Because she had a C-section, she felt like a failure. We forget that giving birth is a good in itself. We want to be successful. We want natural births and happy, healthy breastfed babies—what good mothers are supposed to want and have. In large part, this is for the good of the child and the mother, but it has also become a kind of competition. In my case, the labor was a gift, but what followed was the most difficult period in my life. Shortly after my son was born, his heart stopped and he had to be resuscitated. His first days were spent in a neonatal intensive care unit. He had two holes in his heart and experienced “failure to thrive.” He did not eat or sleep or gain weight. He had terrible reflux, so eating was painful and everything he ate came back up. He would become tired and frustrated and just cry or fall asleep hungry. I quit everything else in my life to focus on his health. I have never worked so hard or been so exhausted. I have never felt so low. Even though I nursed him constantly for the first six months of his life, he was too weak to nurse effectively. I agonized over giv - ing him a bottle, believing I was a fail - ure. I tried everything. Then I remem - bered that my son is the good I labored for. A high I.Q. and an excel - lent immune system—possible bene -

20 America October 22, 2012 fits of exclusive breastfeeding—are come to mean good fortune without “Try to exclude the possibility of suf - intermediate goods. Clement is the great responsibility. People who are fering which the order of nature and good. So I gave him a bottle, and peo - wealthy can speak of being “blessed” the existence of free-wills involve, and ple reached out to me. Eventually he in relation to their material prosperi - you find that you have excluded life got better, healed and grew. ty—a nice car or house, for example. itself.” Perhaps this is why people often My friend, who labored for days So what about the poor woman who refer to children or grandchildren as only to be rushed into an emergency refers to her many children as bless - their greatest blessings or sources of C-section, wanted to give birth peace - ings? Perhaps the greatest blessings happiness, even though childbearing fully and to hold her child in her arms. are not the kind that demand the and childrearing involve pain. But her needs were secondary to her least from us. In the Mass we celebrate Christ’s daughter’s life, so she let go of them, For Aristotle, a sacrifice of his life for Cecilia. As the Psalmist says, “May person’s happiness ON THE WEB on behalf of the he remember all your sacrifices and cannot be measured Read America entire world. We in accept your burnt offerings” (Ps 20:3). in the moment. It is on the Kindle. turn offer our lives, not always evident americamagazine.org/kindle our joys and pains. True Blessings amid some trial. It Someday I want I used to consider it odd that in the can be known only when a person has to tell my son the story of the day he Bible women were described as stepped back and looked at his or her was born, on his due date, the Fourth “blessed with children.” It was difficult entire life. Our greatest opportunities of July. I want to tell him how we to wrap my mind around a blessing for growth and joy often come from labored to bring him into the world that involved, among other things, our most difficult and riskiest under - and were so excited to meet him. I working nights. Yet when I first met takings, even when in the moment we want to tell him that there were fire - my son, I knew in my bones it was an are simply struggling to survive. In the flies in the front yard and fireworks in honor to be someone’s mother, to be end, many of these undertakings can - the sky, and that he was never alone— entrusted with so much goodness. not or should not be avoided. C. S. which is to say, it was hard work but In common parlance blessing has Lewis writes in The Problem of Pain, beautiful and lovely too. A

October 22, 2012 America 21 FAITH IN FOCUS Developing Worldview From Greenwich to Ghana BY LYN BURR BRIGNOLI In 2000 I received a Fulbright grant man in a gold mine near where through Yale University to travel with 11 David was born and lived until other teachers to Ghana, West Africa. As he was 2 years old. a volunteer religion teacher to children When David’s mother became with special needs in my parish (St. Mary’s seriously ill, his father took him in Greenwich, Conn.), I was an anomaly to be cared for by extended fami - in the group of high school and grade ly back in his home village where, school teachers and one college professor. I in the mornings, “mamas” might returned to the north of Ghana in 2008 offer him five or six peanuts and and again in 2011, where I have been a cup of dirty water for breakfast. working on a girls’ education initiative. Often the contaminated water gave him worms, he will later tell meet David for the first time me, rolling up his pant leg to when we are ushered into his show the scars where the worms I office in Bolgatanga where he had finally broken through the works for an American-based non - skin. He had nothing to eat until governmental organization. He is supper, a bowl of mush made wearing a white “smock,” a loose, skirt- from ground maize and okra. like garment worn as a shirt—formal At 17 David received a schol - attire for men in northern Ghana. Tall arship to a Jesuit boarding school and thin, speaking in British colloqui - for boys located a fair distance alisms, he reminds me of an English away. When he arrived at the aristocrat, except for the scar on his school, barefoot in tattered left cheek that resembles the scratch of shorts and shirt, the other boys a lion claw across his dark skin. teased him mercilessly, and after Later David (not is real name) will a few days he went to the head - tell me that the mark is the imprint of master, a Catholic priest and a the Nankani people for identification native of Ghana himself, to say that he said. “Every morning you are to report in times of war. His father had insisted was going home. here to me, and I will accompany you on it, fearing his mother could take The priest said to him, “Look up. to the assembly,” the headmaster said. him one day to her people, where he What do you see?” “But under no circumstances, for any would be mistaken for a Dagomba “I see the ceiling,” David said. reason whatsoever, are you to leave this rather than a Nankani prince. His “No, I mean, if we go outside at school.” It was a turning point in father, from a royal family and nighttime, what do you see?” David’s life. ashamed to be so poor, left his rural “I see the moon and the stars,” David went on to earn a master’s village at 18 with no formal education. David answered. degree in economic development in Eventually he found a job as a police - “Just so. That is you,” said the England, but always wanted to return priest. “Your purpose is far beyond to help his people. He is working now a d i

what is contained here in this little in the region where he grew up, where M a l

LYN BURR BRIGNOLI, a dame of the Order of a s

room.” Then the priest opened the two out of three people fall below the Malta, works with a group of Muslim women N a d

cupboard, took out a clean cotton shirt poverty line, which is about $98 a year. :

in Ghana to promote education for women t r and establish a girls’ school. and gave it to David. “Put this on,” he Of these over 80 percent are women a

22 America October 22, 2012 with dependent children. my people is a work that I love.” under the tree. “Oh no!” he called out The purpose of the nongovernmen - When we are back in Bolgatanga to them. “I gave you all my money!” tal organization he works for is to help after working in the fields, David sits “We don’t want your money,” they create and manage farming collectives. beside me at dinner. When he asks me replied. “We just want to shake your During one brief rainy season the col - what I do in the United States, I tell hand.” lectives can produce food for the him about teaching religion to children David realized they were waiting to year—groundnuts (peanuts), beans, with Down syndrome, discovering how shake his hand because they were feel - soy, millet, guinea corn and rice. The gifted they are, even though in the eyes ing a difference in the way he perceived N.G.O. lends money for seeds, sup - of the world they are seen as inade - them. There they were again, yearning plies and equipment to about 100 quate. “This is a work that I love,” I say. to be seen as valuable human beings, women farmers who participate in the “You don’t need to tell me that just one more time. I believe we all cooperative; they pay back the money because it is written all over your face,” have this deep craving to be seen. But as the farms become productive. David says. perhaps it is felt more acutely by the “Giving handouts is an emergency “Lyn,” he will later write, “I remem - physically and mentally disabled peo - measure, but it doesn’t solve economic ber in our first meeting you talked ple, who for many reasons seem to be woes in the long run,” says David as we about your work with ‘other-abled’ invisible to the rest of us. sit in a circle in his office at the N.G.O. children. What touched me most was David wrote me to say he experi - David is making arrangements for your emphasis on their being different, ences “the poorest of the poor” much as us to spend the following day working even unique, in such a way that the I experience my children with Down alongside the farmers. “You will come concept of diversity was not twisted to syndrome. He said that both groups away with a better understanding if imply that one human being was infe - “seem to have received a life sentence to you work in the fields,” David tells us. rior or superior to another.” remain ‘invisible’ to the rest of the “Wear long sleeves and long pants, and In his culture the handicapped are world. We both share the pain of those wear a hat. It will be hot.” seen as cursed by God, less than who are so thoroughly discounted.” The fields in Navrongo lie a few human. But David realized that after I cannot help being struck by an miles from the border with Burkina speaking with me, he began to see dis - overwhelming irony. From my per - Faso, with the arid Sahel not far off. It abled people differently. To illustrate his spective, David seems only slightly less is hot, hot. Through an interpreter we point David told me the story of how, a poor than those he serves. No mere talk with the farmers, who are dressed day or two after we had left Bolgatanga, voyeur to poverty, David remains near - in wonderfully bright colored cloth, he drove to a nearby village. When he ly invisible to many in more affluent with turbans wound around their parked his car under a tree, several circumstances, along with those he is heads. I ask one her name. mentally and physically handicapped trying to rescue from invisibility. “Howa,” she answers. adults approached him, he said, holding It has been said that we are enlight - The women are enjoying our pres - out their hands to beg. Instinctively, ened not when we get a great idea, but ence, laughing as if it is a great joke to David reached into his pockets. “Let me when someone truly sees us—that is, watch us bend over, our fingers thrust share my poverty with you,” he said, dis - sees us with God’s eyes. When we see deep in the dirt. But we will not be tributing his money. each other in this way, we not only here long enough to become bone- The next day, when he drove to the ensure that we are all are visible, but tired or so hot that we are dehydrated village, the same people were waiting that we are loved and valued. A or so hungry that we develop splitting headaches. We are, after all, only voyeurs of poverty. Later, in an e-mail, I ask David why he chose to live so close to the bone himself, why he did not remain in England. He wrote: “No doubt life could have been easier for me had I remained in the West. I do relish the ‘good things’ of the West, but I realize that one may not have it both ways. The trade-off would be the loss of some part of myself. This work among

October 22, 2012 America 23 BOOKS &CULTURE

PORTFOLIO | MICHAEL O’NEILL M C GRATH allows one to paint and pray at the same time. The process leads the FAITH CIRCLES painter to deeper levels of self-aware - ness and to the presence of God with - Making a mandala with paint and prayer in. When I am in the throes of grief or overshadowed by doubts of faith, I also create mandalas. Instead of caving in to despair or allowing anger to con - sume me, I turn the energy of those emotions into something creative and life-affirming. The process helps me befriend the dark night that oppresses me and tell it that my faith, riddled with doubt though it may be, is alive and well. Making mandalas is a way to welcome growing pains, which eventu - ally pass. When the going gets tough, an artist is inclined to create beauty, to turn grief and misery into inspiration and healing. These days, I feel like a mandala machine. When my attention turns from the miseries of church and state to consider which color works best beside another, then I know I am on a healing path where all will be well. The mandalas described here are a few of those I have painted in recent years as personal prayers. The time spent creating a mandala is a mini- retreat that teaches me to be still and listen for the quiet voice within. As Teresa of Avila used to say, “God can - not rest in an unquiet heart.”

“Veriditas” Veriditas Upon learning of Hildegard’s canon - ildegard of Bingen (1098- leader and Benedictine spiritual guide. ization, my first impulse was to paint a 1179), one of the most She sprinkled justice and compassion celebratory mandala of her and for her. Haccomplished persons of the for the poor throughout her writings Hildegard’s writings, musical compo - entire Middle Ages, finally has been and composed chants sitions and artwork

officially declared a saint and is to be with meditative ON THE WEB evoke her own r o h named a doctor of the church this Michael O'Neill McGrath, O.S.F.S., t melodies. She also encounters with u a talks about his art. F o month. She was a polymath with painted mandalas, the green freshness

americamagazine.org/podcast y s e many roles, including those of scholar, which are circles of the Holy Spirit, t r u o

scientist, botanist, ecologist, healer, filled with colors, so I placed her in c

t r preacher, writer, visionary, church shapes and symbols. Making mandalas the midst of verdant, abundant life. a

24 America October 22, 2012 She coined a word for this, veriditas , also this month. I created a mandala in which means eternal greenness, a con - her honor with the help of Carla cept in keeping with the contemporary McConnell, an artist-friend, mentor emphasis on stewardship of the earth and teacher. Divided into four sec - and all living things. Hildegard, like tions, it is filled with Native many scientists and physicists today, American symbols of healing taught that we are all connected as one and abundance and was inspired with a great cosmic God. by medicine wheels I discovered Here, she stands at her keyboard while researching American beneath a tree of life with glimpses of Indian spirituality. the cosmos above and the depths below. Mystics teach that through A Heavenly Leadership encounters with nature, we best come Conference of Women Religious to know the deep, high and wide pres - There is much to be learned about ence of our incarnate God. Jesus from those who have struggled extra hard to know him and to pro - St. Kateri’s Medicine Wheel claim their message about him. These “Heavenly Leadership Conference of Women Religious” Devoted to Kateri Tekakwitha ever four women—Catherine of Siena, since I learned her story as a boy, I am Teresa of Avila, Thérèse of Lisieux leaders to be admired and imitated. very excited about her canonization, and Hildegard of Bingen—are true They communicated their experiences of God through the written word. Each had a momentous impact on the church’s spiritual life, which is one rea - son they qualify as doctors of the church.

Circle of Soul Friends I painted this trio of favorite saints and heroes (Blessed John XXIII, St. Francis de Sales, Sister Thea Bowman), prophets who read the signs of their troubled times and led the way to reform through joyful opti - mism against all odds. John, my favorite pope in my lifetime, never lost touch with his peasant roots or with compassion for people, even in the face of suffocating curial resistance to any - thing that smacked of a good time in the Lord. De Sales, a doctor of the church, was both a civil and canon lawyer and a bishop who put the love of God above all else. He used to teach the faithful, “Be who you are and be that perfectly well.” Sister Thea, a Franciscan troubadour with roots in the Jim Crow South, sang her black and beautiful self into the hearts of the American bishops and the soul of the church. She used to say, “Remember who you are, and whose you are.” “St. Kateri's Medicine Wheel” What I would give to have coffee

October 22, 2012 America 25 “Circle of Soul Friends” with any one of them for an hour! Yet I am content to see them at my finger - tips in living color, and I trust some of their courage may come my way through the act of painting them. They remind me that I am made in the image and likeness of God, not the other way round.

Madonna of Wisdom Black Madonnas are ancient devo - tional images that recall the fertile soil, the contemplative quiet of caves and cathedrals, the nighttime sky. For me, nothing says “Incarnation and sal - vation” more clearly than a black madonna and child. The pearls of great price are somewhere deep with - in you, too, I am sure, waiting to be revealed in the light of day. The cre - ative path is the best way to find these hidden treasures. I have painted dozens of them, each a prayer for God’s children wounded and excluded by society and the institutional church across time: women, gays, Jews, Protestants, Muslims, people of color, “Madonna of Wisdom” victims of abuse, divorced people— whoever has needed shelter in the arc of Mary’s wisdom and the abiding love of her son. You do not have to be an artist or a visionary to create a mandala. And you do not have to be an art therapist to interpret one. You need only an open mind, a searching heart and an inner child with an ample supply of crayons, markers or paint. Cultivate your inner eyes and ears so that you can see and listen to the still, small voice within. The goal is not to create a frameable artwork, but to look at unfamiliar things for the first time and familiar things as if for the first time. When that happens, you come face to face with the Holy Spirit who tells you, “I will make all things new.”

MICHAEL O’NEILL M CGRATH, O.S.F.S., is an artist and author who lives and works in Camden, N.J. His latest book, Saved by Beauty (World Library Publications, 2012), is a visual journey with Dorothy Day.

26 America October 22, 2012 author takes the papacy and bishops to BOOKS | JEFFREY KLAIBER task for condemning the movement, a MISSION TERRITORY shortsightedness that aroused needless anger in Latin American liberals. Lynch’s assessment of NEW WORLDS imposing European cultural ways on Romanization (by which Rome took A Religious History of Latin the Amerindian and black populations, charge of the Latin American church America the missionaries did not understand after the period of royal patronage) is By John Lynch that in fact many Indians did accept balanced and acute: Latin American Yale University Press. 404p $35 Catholics freed themselves from dependence on the state but became Latin America is a continent of believ - overly dependent on Rome. The ers, but what they believe defies simple church weathered the storms of anti - classification. Catholics include ultra - clericalism and entered the 20th cen - conservatives, traditionalists, Vatican tury relatively intact, and more conser - II progressives and devotees of popu - vative. But popular religion also went lar religion, which is a world in itself. its own way. Although connected ten - Protestants (or evangélicos ) range from uously to the official church, lower mainstream to Mennonites and class Latin Americans often supported Pentecostals. Brazil and Haiti espe - charismatic figures who were rivals to cially house many syncretic forms of the church. When Eva Peron died, African cults. And, of course there are 40,000 admirers wrote to Rome ask - Jews, especially in Argentina. ing for her canonization. In this sweeping overview of reli - The author’s portrayal of the gion from pre-Columbian days up to church under the late 20th century the present, John Lynch masterfully dictators is very well researched and weaves together all these variant reli - detailed. He covers the Central gious expressions into a very readable American countries where real mar - account. The author, former director tyrs gave witness to a living faith, of the Institute of Latin American Christianity, but on their own cultural especially El Salvador. Archbishop Studies at the University of London, terms. Popular religiosity frequently Miguel Obando in Nicaragua has briefly overviews the pre-conquest arose in conflict with the official often been criticized for not dialogu - religions and then moves on to cover church. From the 16th century until ing with the Sandinista regime. But as the main theme of the whole book, today, two religious systems have coex - Lynch points out, that regime was Catholicism in its myriad forms. isted in Latin American Catholicism: also very sectarian and in the end har - This is more than a traditional what the official church wants and bored corruption. Lynch’s assessment church history: it is also a study of the demands, and what the people want of the Argentinian church during the underlying mentalities that influenced and practice. The two systems were, Dirty War military regime is fair. religious thought throughout Latin and are, often at odds with each other. There were individual bishops who American history. The early mission - The author covers all key aspects of spoke privately to the generals, but aries attempted to evangelize the the colonial church: Bartolomé de las sadly there was no public protest, col - Amerindian population without really Casas’ struggle in defense of the Indians, lective outcry or defense of the “disap - understanding the cultures of the the Jesuit missions, the Inquisition (the peared.” Cardinal Silva Henríquez Indians, who frequently accepted bap - Indians were exempt, but could still be and the Vicariate of Solidarity in tism without resistance. But the lack of investigated), Bourbon authoritarian - Chile stand in stark contrast. overt resistance did not necessarily ism and the decline of church influence Naturally, the rise of Penteco- mean acceptance. in the 18th century, as well as the emer - stalism, the religious expression of the Lynch touches the heart of the prob - gence of creole nationalism. Everywhere majority of Latin American evangéli - lem when he notes that the missionar - creole priests took up the cause of inde - cos , receives special treatment. Lynch ies did not understand the difference pendence, not so much for doctrinal rea - suggests that Latin America is wit - between culture and religion. Of sons, but rather because they were patri - nessing a “re-Christianization” from course, religion is part of culture. But by ots fighting for their homelands. The below and from above: from below

October 22, 2012 America 27 because the poor are becoming Pentecostals, and from above because the wealthy and powerful are also being attracted to a form of religion that does not question their status. Lynch’s treatment of the Brazilian and Caribbean African cults, and especial - ly the Jewish presence in Latin America, is very informative and enlightening. The author reserves a special place for l iberation theology. While sympa - thetic toward Gustavo Gutiérrez, O.P., he considers Leonard Boff´s treatment of Marxism and dependen - cy theory a bit “naïve.” Nevertheless, whatever its limitations, as Lynch acknowledges, liberation theology did give a new vitality and sense of identi - ty to a church excessively dependent on Rome. The author concludes that the Latin American church is now past the period of “Christendom,” but the future is very uncertain. Some bishops aim to reimpose a pre-Vatican II church, while others struggle to carry on the banner of the council. One could quibble with small points. The author’s treatment of José de Acosta, a 16th century Spanish Jesuit in Peru famous for his mission - ary manuals on evangelizing the Indians, seems a bit harsh. He notes, correctly, that Acosta had no sympa - thy for pre-Christian religions, which he believed were infested with the devil. But Acosta’s greatest contribu - tion to missiology was his call to mis - sionaries to treat the Indians with kindness. All in all, however, this is a masterly, in-depth study of religion in its many forms in Latin America. Too often, secular histories marginalize religion or simply ignore it. But Lynch’s history should serve to remind all students that religion has always been at the core of Latin American culture and history.

JEFFREY KLAIBER S.J., is a professor of history at the Pontifical Catholic University of Peru, Lima.

28 America October 22, 2012 October 22, 2012 America 29 PAUL MOSES raphy is that this Francis is not as countercultural as the saint one can OBEDIENT AND ORTHODOX? read about elsewhere. The vow of poverty he adopted is said to be simi - FRANCIS OF ASSISI the Eucharist and is not as concerned lar to that of other established reli - A New Biography about voluntary poverty as many gious orders. He is reported to have By Augustine Thompson, O.P. accounts since the 13th century had smooth relations with the Cornell University Press. 299p $29.95 would have it. authority figures in his life: popes, In short, Thompson has focused cardinals, bishops (even Pietro, his In each generation and in many lan - on Francis’ piety and father, is presented in a guages, writers have sought to inter - religious orthodoxy. It positive light rather pret Francis of Assisi anew. In a sig - is true that to lose than as tyrannical and nificant book that will play an impor - sight of this is to lose abusive). He had no tant role in the continued debate over the essence of who program of social or this elusive medieval holy man, the Francis was—he was religious reform, Dominican historian Augustine not a hippie. But it is Thompson writes. Thompson offers what he subtitles “A not necessarily new. G. Another new aspect New Biography”—new not just K. Chesterton, for to the book is its for - because it was released this year but example, responding mat. The concisely also, as he writes, because it “presents to the secular-minded written biography itself a new portrait of the man.” writers of his day, is limited to 140 pages; The Francis who emerges in this made a similar point the second half of the account is strongly obedient to about Francis’ reli - book is given over to a church authority, highly orthodox gious vision in a 1924 discussion of “Sources and at times plagued by anguish. He biography. and Debates”—a set of is said to have a strong devotion to What is different in this new biog - long-form endnotes that will appeal

The Society of Jesus in the United States

Responding to the Call of Christ.

Everyone has a great calling. Let us help you discern yours.

www.Jesuit.org

30 America October 22, 2012

mainly to scholars and other serious readers. The reason for such a lengthy dis - THE MONKS WHO MADE cussion of the sources is that any biography of Francis must make The Book of Kells sense of medieval accounts of suspect accuracy. Like many others before Who were they?—the monks who made this book, him, Thompson has analyzed these early accounts to extract what he the scribes and artists, once fishermen and farmers, believes is historical; he rejects the this son or that a father had given as tithe, parts that are not. The author reasonably rejects any the orphans—left as infants, as children— works written more than 34 years who stayed the rest of their lives, and those few after Francis’ death in 1226 and suffused with a sense of a calling. Men avoids earlier material in which Francis serves as a mouthpiece for who wore goatskins over their tunics, sandals competing Franciscan factions that in the extremes of heat and cold. The Rule were arguing over the question of stressing obedience, order infused poverty. As other scholars have done, he tries to mine historical facts from throughout the day: when to pray, to work. Fast passages that he believes are skewed on Wednesdays and Fridays. Conversation by the writers’ desire to portray Francis as a miracle-making saint. kept to a minimum. Diet, as routine: (But he does not reject all miracles; vegetables, peas, beans, a small loaf of bread. he accepts the stigmata as historical.) Milk and butter. Beer. Those close to the sea, This approach puts a premium on Francis’ own writings, which seal meat and fish. Scholars able to say Thompson looks at very closely. At four such men copied these gospels, Hand the same time, it means that such fabled stories as those about Francis A, B, C, D, they call them, making the part and the wolf of Gubbio and Francis’ suffice for the whole. Who were they? If The Rule challenge before the sultan of Egypt had to remind them to read what they wrote— to a trial by fire are rejected as not historical. yes, errors in text passed down book to book— According to Thompson, Francis’ what’s the fission, what’s the fusion that explains new life followed the “self-loathing such abundance amidst the austere: and guilt” he endured after barely sur - viving a battle the town of Assisi two thousand initial letters enlarged fought with Perugia and a harsh and colored, then embellished with flourishes imprisonment. This led Francis to adopt a life of penance and then, as a of tendrils and spirals, interlacing knots, movement began to form, to preach serpents undulating around and through, repentance and peace. not one design in this book repeated? Thompson finds much signifi - cance in Francis’ devotion to the MOIRA LINEHAN Eucharist. He notes that Francis wanted the Eucharist to be honored MOIRA LINEHAN was the winner of America ’s Foley Poetry Contest in “on bended knee” rather than with a 2010. She is the author of If No Moon (Southern Illinois University Press). bow, as was customary at the time. And he analyzes letters in which Francis inveighed against the use of dirty chalices and altar linens. He

32 America October 22, 2012 writes that Francis was ordained a reform program” to describe what admire the clarity and brevity of the deacon and probably was scandalized Francis attempted. Rather, framing writing. With decisiveness, at seeing priests treat the sacred host the matter within Francis’ medieval Thompson cuts through the conflict - with indifference. and religious worldview, the question ing medieval accounts of each event in Thompson makes a good case that is to what extent did he hope that his Francis’ life, adjusts for the hagiogra - this devotion was important to example of peacemaking, penance and phers’ spin and creates a credible Francis, and then criticizes modern poverty would help transform the chronology out of the blurry dates. writers, “including Franciscans,” for world around him so that its ways His knowledge of medieval Italy not appreciating Francis’ “fixation.” He conformed to God’s will? allows him to provide insightful contends that Francis’ writings deal Thompson suggests there was a explanations of the legal, liturgical with the Eucharist far more often more “political and social flavor” in and ecclesiastical practices of the than they concern poverty, adding: the movement as time passed. He time. “This has to be taken seriously. If we points to Francis’ preaching in There will always be a degree of want to know what concerned Perugia around 1221 as an example guesswork involved in filtering the Francis, we have to start with his own of “the peacemaker in action”—he story of Francis from the 13th centu - writings. I am determined to do this.” urged a group of knights who were ry accounts of his life. As an accom - True enough, but I do not see a need taunting him to change their lives. plished historian and a Dominican to place Francis’ eucharistic devotion in But for the most part, Francis comes friar, Thompson brings great exper - contrast to his embrace of poverty, a across in this book as somewhat tise to this task. His solutions are form of penance. Each sustained the oblivious to the controversies of his interesting and often provocative. other, as would later be the case for era, including those in the church. Mother Teresa and Dorothy Day. Although I have expressed a few PAUL MOSES , professor of journalism at In any case, the importance of reservations, I recommend this book Brooklyn College/CUNY, is the author of The Saint and the Sultan: the Crusades, Islam poverty to Francis is spelled out very strongly to anyone serious about and Francis of Assisi’s Mission of Peace clearly in his Earlier Rule, starting understanding Francis of Assisi. I (Doubleday). with its opening chapter. He did not need to write letters about it to his fri - ars. In addition, his personal example R. BENTLEY ANDERSON provided the best lesson about how important poverty was to Francis. AFTER APARTHEID I would have liked Thompson to explore more fully the messages Francis sent to his society through his NO TIME LIKE THE PRESENT Gordimer introduces the reader to deliberately dramatic personal exam - By Nadine Gordimer the protagonists, their families and ple. If his example is indeed Francis’ Farrar, Straus and Giroux. 432p $27 friends and South Africa. Steven and “greatest sermon,” as Thompson Jabulile met during the struggle. She, writes, then it is important to deci - The Nobel laureate Nadine Gordimer a black South African young woman, pher its signs and meanings. examines the complexities and contra - had been sent out of the country by For example, Francis never dictions of life in post-apartheid her father in order to obtain a uni - preached against the Cathars, but his South Africa in her most recent novel, versity degree—which in and of itself demonstrative love of animals and No Time Like the Present . Through subverted both black and white cul - nature conflicted with the heretic the lives of Steven Reed and Jabulile tural norms of the day. He, a white movement’s view that the material Gumede and their children Sindiswa South African with a degree in world was evil. So, too, did his love of and Gary Elias, Gordimer navigates chemical engineering, was putting the Eucharist conflict with the the socioeconomic and political con - that knowledge to use against the Cathars’ attack against it. Was Francis tours of South African realities that regime, aiding the cause by con - responding to the signs of his time? life in the new dispensation present: structing bombs. Thompson maintains that Francis corruption, injustice, violence, The two met in Swaziland during never proposed programs of social or inequality. The demise of the the struggle. This joining of black and religious reform, and this is true if the apartheid regime did not usher in a white, through the experience of the saint is limited to his writings. I would republic of virtue. struggle, made their lives acceptable in not use the contemporary term “social In the first half of the novel, the post-apartheid period. Their chil -

October 22, 2012 America 33 dren represent the future of the coun - the narrative as a way to introduce the Gordimer is presenting and represent - try: a blending of the old into the new. reader to Jabulile Reed, a lawyer, and ing that transformation for her read - The second half of the novel focus - also to introduce the reader to the fact ers. Its citizens are struggling to find a es on the choices the Reeds must make that there are those, including Jabulile’s way to respect the past, as embodied in a corrupt, violent and dysfunctional father, who believe the charges against by Jabu’s father with the future, her world. This middle-class couple strug - Zuma were politically children, his grandchil - gles with the desire to develop the new motivated. Gordimer’s dren. What should be South Africa, promoting democracy, characters fear that kept of the old: the rule of law, economic justice for all Malema, a brash young respecting one’s elders, and the desire to protect their chil - populist, might one day honoring one’s ances - dren, shielding them from senseless come to real political tors and acknowledg - acts of violence, providing them with a power, unleashing a ing cultural contribu - quality education, allowing them to reign of terror in the tions? What should be embrace their cultural heritages so as country. embraced of the new: to understand who they are as South To stay or to go? To urbanization, gender Africans. The Reeds have to decide: help build the nation or equality and socio- do they stay or do they go? Do they to depart, leaving the economic opportunity? remain in South Africa or emigrate to nascent nation-state to While the past informs Australia? fend for itself? What the present, the future The problems facing South Africa was the struggle for cannot be held hostage in the novel and the problems faced in and why did one even to that past. The contemporary society are one and the participate in it, if one were only going potential of South Africa, Gordimer same: corruption, violence, inequality. to abandon the movement (the new subtly presents, will be unrealized if Gordimer pulls no punches. She is state) at its time of greatest need? This the country does not face reality and highly critical of the current political is the heart of No Time Like the deal with its problems, instead of flee - leadership of the country, especially Present. ing from them. Should the Reeds the president, Jacob Zuma, of the In a seamless narrative, Gordimer migrate, they take the future, the African National Congress, and the weaves the past with the present, the potential and the hopes of South leader of the A.N.C. Youth League, new with the old and the potential Africa with them. Those left behind Jacob Malema. Zuma’s trial on charges with the real. Modern South Africa is are destined to repeat the past. of rape and corruption are woven into undergoing a transformation and For the reader uninitiated in the ways of South African history, Gordimer’s work presents a challenge. WITHOUT GUILE The reader needs to know the political players of the African National Congress—from Albert Luthuli, the Noble Peace Prize-recipient in 1960, to Walter Sisulu, Oliver Tambo and Nelson Mandela, the Noble Peace Prize-recipient 1993, along with the current A.N.C. leaders Joseph Zuma and Jacob Malema. And some under - standing of the current socioeconom - ic difficulties facing the country, including housing shortages, xeno - phobia, affirmative action hiring, N I H.I.V.-AIDS and educational defi - E T S

K ciencies, would enhance one’s reading C E

B experience. O B

Y B

N R. BENTLEY ANDERSON, S.J., is professor of O O

T African and African-American studies at R A Fordham University, New York. C

34 America October 22, 2012 CLASSIFIED Avera Marshall President and C.E.O. and is respon - and benefits package. sible to contribute to the fulfillment of Avera Send letter, curriculum vitae and names of refer - Marshall’s mission and vision. The successful candi - ences to Timothy Kulbicki, O.F.M.Conv., Dean of Call for Papers date will reflect Avera Marshall’s values of compas - the School of Theology, St. Mary’s Seminary and The Religious Studies and Philosophy sion, hospitality and stewardship and have demon - University, 5400 Roland Avenue, Baltimore, MD Department and the Graduate Program in Holistic strated an ability to collaborate in a very broad con - 21210, or send e-mail to [email protected]. Spirituality at CHESTNUT HILL COLLEGE will text. The Vice President contributes to the fulfill - host an INTERDISCIPLINARY CONFER - ment of Avera Marshall’s mission and vision by Retreats ENCE on “The Irrepressible Energy of the Spirit: planning, designing, implementing and maintaining BETHANY RETREAT HOUSE, East Chicago, Vatican II and Beyond,” April 12–14, 2013. programs, policies and management systems within Ind., offers private and individually directed silent Keynote Speaker: Peter Steinfels, co-director of the scope of responsibility. Serves as a role model for retreats, including dreamwork and Ignatian 30 the Fordham University Center on Religion and management behavior and promotes an awareness days, year-round in a prayerful home setting. Culture, University Professor at Fordham, religion and understanding of positive principles consistent Contact Joyce Diltz, P.H.J.C.; Ph: (219) 398- columnist for The New York Times. with the mission, vision and values of Avera 5047; [email protected]; bethanyre Submission Process: Proposals for papers or Marshall. A bachelor’s degree in theology or related treathouse.org. panels are invited on any issue related to the legacy field, a minimum of 3 years’ leadership experience of the Second Vatican Council, both historically and five years’ related experience and/or training is and into the future. The council was a defining expe - required (any equivalent combination of education Sponsorships rience in church history. Papers may relate to the and/or experience will be considered). A master’s Help! For the first time in 20 years, CASA immediate or long-term consequences of the coun - degree and health care experience are preferred. GUADALUPE , a domestic violence shelter serving cil—liturgical, ecclesiological, social, cultural, intel - Avera Marshall is located in the City of five rural counties in the Missouri Ozark foothills, lectual and so on. Marshall, which was selected as one of the Best has come to an impasse. MONTHLY SPON - Proposals should be about 250–300 words and Small Towns in America in 1993, 1995 and 2002 SORS are needed to help support women and chil - be accompanied by a CV. Proposals from advanced and stands out as one of the most vibrant and pro - dren during their shelter stay. Support services graduate students will be considered. Papers will be gressive cities in southwestern Minnesota. 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October 22, 2012 America 35 STATE OF THE QUESTION WHY (NOT) WOMEN? Readers respond to Bishop Emil A. Wcela’s call for women deacons (Oct. 1)

Help Wanted we are to be a whole and holy body of Christ. Our parish has three deacons, but we CONNIE WALSH are getting rather long in the tooth and Maplewood, Minn. less able physically to serve as we once did. We could easily use several addi - A Sign of Christ tional deacons. Women deacons, in I am very grateful for Bishop Wcela’s particular, would be extremely helpful. article. From my early experience There are many roles in which their working with the training of perma - insights would be invaluable: whole nent deacons in the Diocese of family catechesis, marriage prepara - Oakland, I have witnessed deacons’ tion, preaching, children’s ministry and wives working collaboratively in min - youth ministry. We also could attract istry with their husbands. I have also younger women to the ministry of worked with women in team min - deacon, benefiting from their vitality istries on campuses and in parishes. and energy. These women were effective leaders, Today it takes four to six years of enablers of lay ministry, healers and formation before ordination to the social justice prophets. Their gifts diaconate. The sooner we overcome ought to be supported by the sacra - the reluctance to ordain women to this mental grace of diaconal ordination. critical ministry, the better. What a wonderful sign of the a light went on. Over the years I have (DEACON) MIKE EVANS Christ who embraces the fullness of Anderson, Calif. seen the amazing gifts deacons have humanity! brought to our communities in the (REV.) JIM SCHEXNAYDER I Feel Called areas of liturgy, ministry of the word Pacheco, Calif. Thank you for the courage and wis - and charity. Having the voice, life dom to publish this article. For years I experience and sensitivity of women in Women Cardinals have experienced a call to the perma - the role of deacon is essential if we are The diaconate looks “priestly,” but it is nent diaconate. Bishop Wcela gives me to grow and meet the needs of people not. It is “ministerial,” in service to hope that my sense of vocation will in our churches, and even more impor - Christ and his church. So Bishop become a reality in this church I love. tant, those who are alienated from the Wcela’s suggestion may be ecclesially I am a cradle Catholic and have Catholic Church. sound. lived through all the changes in the We must allow the Spirit to drive But why stop with women as dea - church before, during and after away the fears that bind the creativity cons? How about lay women and men Vatican II. I was raised in a household we need in our church. We need to in the College of Cardinals? The cardi - where women were expected to share look at our roots. In Bishop Wcela’s nalate is honorary, having no sacra - their gifts and talents. It had nothing article we see firsthand the historical mental or intrinsic connection to holy to do with gender but with a sense of documentation that women were dea - orders. Its members function as papal responding to the values of the cons. I look at the ministry of Jesus, a advisors and diplomatic envoys and so Sermon on the Mount. perfect example of persons being forth. These are ecclesial jobs that I never thought I had a call to enter called, responding and entering into an laypeople can handle very well. Of a religious community or become a inclusive and collaborative ministry. course, some cob-webby church priest, but I have always had a nagging My patron, Mary of Magdalene, requirements would have to be negat - desire to serve the church in some responded to the call to be a compan - ed, but it would not be the first time ministerial role. When friends were ion in ministry with Jesus. I challenge that our church wisely negated some ordained to the permanent diaconate, all of us to keep the dialogue open if directives on the books. Is this sugges -

36 America October 22, 2012 tion absolutely off the wall? May the such a model to us through his rela - istry of the liturgy, the word and char - Holy Spirit guide! tionship to the Father, can we not try ity? Call me simple, but a child of God BRUCE SNOWDEN to do the same? is a child of God, whether a man or a Bronx, N.Y. DAN MOORE woman. Each is equally capable of Dallas, Tex. hearing God’s call loud and clear. No Dignity of the Diaconate one should be prevented from follow - Bishop Wcela has presented a fine and Equally Capable ing where that call leads. reasoned explication of the question. It I am glad Bishop Wcela supports Is our church trying to promote or should serve as the basis for parish and ordaining women as deacons. Aren’t prevent growth? Women are a valuable other group discussions. The most we all supposed to represent Christ? and essential part of our society, our important point: Deacons, while Aren’t we all empowered, only by world and our church. Depriving the ordained to the one sacrament of holy Christ, to serve each other in the min - church of the much-needed energy and orders, are not priests and are not intended to be priests. In fact, it might clarify things if priests today were not Looking for a job in the Catholic sector? required to be ordained as deacons until after they were chosen to be pas - tors or bishops. Also, the diaconate is not a “second class” vocation. Look at the lives of the many deacons in history (St. Francis of Assisi, St. Radegund and St. Lawrence) and the deacons of today, THE NATIONAL CATHOLIC WEEKLY whose lives are dedicated to the word, the liturgy and charity. The diaconate is not below the priesthood. It stands Hiring at your church or school? Get the word out with America! beside the priesthood as a full and holy order with different aims and goals. Only in the diocesan bishop (and, to a Job Listings are accepted for publication in America’s print and web editions. lesser extent, the pastor) are the dia - For more information contact our advertising dept. at [email protected], conate and the priesthood fully exer - Tel: 212-515-0102 or check us out at www.americamagazine.org. cised in one person. PHYLLIS ZAGANO Hempstead, N.Y. The author has written extensively on women in ministry.

Gospel Obedience Wom en, without ordination, are not “second class citizens.” We have Mother Mary as co-redemptrix and patroness of the Americas, St. Catherine of Siena as patroness of Italy, St. Brigid as patroness of Ireland and so forth. There are roles, and you cannot always get what you want in life. This does not mean you are being treated unfairly. Our American and Western culture is so obsessed with “what I want” that we lose sight of the Gospel message and, dare I say, obedience. If Jesus can be

October 22, 2012 America 37 contribution of women is like depriving Origin of Holy Orders a plant of water and sunlight yet expect - Does Bishop Wcela believe that the ing it to grow. Let the Holy Spirit flow sacrament of holy orders comes from where she may and watch the fruits of Christ, or does he think it simply the Spirit flourish as never before. developed in the community? Because JUDITH RACZKO frankly, the latter is the Protestant the - Mount Sinai, N.Y. ory of ministry. Holy orders, while having different ranks, is one sacra - Work of the Spirit ment instituted by Christ. If you As Bishop Wcela points out, literally choose not to believe it, that’s fine, but thousands of women are functionally you’re not a practicing Catholic. keeping our local churches alive and BRENDAN DOYLE increasingly serving in diocesan, region - Dublin, Ireland al and Vatican-level jobs and ministries. This is unprecedented in the history of Spirit, Not Institution the world and our tradition. It is a “new When we look at the now well- thing,” a sign of the times and surely the cemented tradition of ordination for work of the Holy Spirit. men only—despite Scripture and Even if some faded deaconess tradi - archeology that suggest otherwise— tion were restored by the Roman we are only seeing through the lens of Catholic Church, it would have to the institutional church. The institu - speak to the times and so would prob - tional model unilaterally teaches, sanc - ably look very different from the “per - tifies and rules from the top down. manent diaconate” of today. While If we had implemented models like institutional legitimation would be “servant church” and “community as great, I am consoled that God sees the the body of Christ,” which see the functional reality. divine rather than the institution as CAROL STANTON the center of the church, we might Orlando, Fla. have continued—or established and welcomed—the gifts of women in a Let Women Preach sacramental role. Women are doing diaconal service The people of God are often now. As a Catholic school teacher and denied sacramental life because of spiritual director, I can do many rules, not calls. There is much to be things. I serve as a lector, eucharistic learned from the ways in which the minister and music minister. I serve on Spirit wishes to invite her people into the liturgy board and parish council. I the work of this world. have led retreats and workshops in my SHEILA DURKIN DIERKS diocese. When our priest was on Boulder, Colo. retreat, I led liturgies of the word and Communion services (when allowed). To send a letter to the editor we recommend using the link that appears below articles on As a delegate for our synod, I spoke at America ’s Web site, americamagazine.org. the unofficial meeting about ordaining This allows us to consider your letter for publi - cation in both print and online versions of the women to the diaconate. magazine. Letters may also be sent to Ameri - Deacons preach. We need to hear a ca ’s editorial office (address on page 2) or by woman’s voice, too! We have a lot to e-mail to: [email protected]. say. Having received the gift of an awe - America (ISSN 0002-7049) is published weekly (except for 14 some education, I do not want to bury combined issues: Jan. 2–9, 16–23, Jan. 30–Feb. 6, April 16-23, June 4–11, 18–25, July 2–9, 16–23, July 30–Aug. 6, Aug. 13–20, it. If women were truly allowed to use Aug. 27–Sept. 3, Sept. 10–17, Nov. 26–Dec. 3, Dec. 24–31) by America Press, Inc., 106 West 56th Street, New York, NY 10019. all their gifts and talents, the church Periodical postage is paid at New York, N.Y., and additional mailing offices. Business Manager: Lisa Pope. Circulation: (800) 627–9533. would be thriving now. Subscriptions: United States, $56 per year; add U.S. $30 postage TERRY FRITZSCHE and GST (#131870719) for Canada; or add U.S. $56 per year for international priority airmail. Postmaster: Send address changes to: Elk Grove, Calif. America, P.O. Box 293159, Kettering, OH 45429.

38 America October 22, 2012 THE WORD

witness can be all the more enhanced by faithfulness in the midst of our own Seeing Is Believing trials, where “power is made perfect in weakness” (2 Cor 12:9). THIRTIETH SUNDAY IN ORDINARY TIME (B), OCT. 28, 2012 Our second reading, from the Readings: Jer 31:7–9; Ps 126:1–6; Heb 5:1–6; Mk 10:46–52 Letter to the Hebrews, highlights this point, insisting that being “beset by “Master, I want to see” (Mk 10:51) weakness” helps a high priest “deal patiently with the ignorant and erring.” ark recounts the beginning “Immediately he received his sight and With the eyes of faith we see the love of Jesus’ journey to followed him on the way.” It turns out and presence of God right in the heart MJerusalem with the healing for Bartimaeus that to “go your of our afflictions and needs. In other of a blind man (8:22–26). In today’s way,” means following Jesus words, our acute suffering helps us to Gospel reading, the city of Jericho rep - on his way. This is a clear recognize Jesus as our healer. He resents Jesus’ last stop, and again he reference to discipleship. heals the blindness that comes heals a blind man, Bartimaeus. Bartimaeus’s experience from sin; he heals the Throughout his journey, Jesus had is more about the light timidity that comes from been sharing with his disciples truths of faith—”your faith lack of faith; and he frees about himself, his mission and what it has saved you”— us from the imprisonment means to be a disciple. Through it all, than it is about physical of our own delusions, our we find the Twelve often blind. They healing. The Lord greed and our anger. We hear about receiving a powerless child promises his light to those can pray for physical healing as one would the Lord himself; they who come to him. While are told to imitate the Son who came miraculous physical healings can PRAYING WITH SCRIPTURE to serve and not be served; and they happen, as they did here, they often learn about his coming rejection and do not. Jesus did not promise to the way of the cross. Their responses release us from the human condi - • Meditate on the Bartimaeus story, imag - ining the scene completely. include a rebuke to Jesus, a debate tion, but to offer us his saving pres - about who among them is the greatest ence through it all. • Imagine that you are Bartimaeus, in front and an attempt to secure seats of glory. We find this offer in Jeremiah, of the Lord. Now comes Bartimaeus, the blind our first reading: “Shout with joy for • What is your soul’s deepest desire to ask e N N beggar, lying at the edge of the road. Jacob.... The Lord has delivered his the Lord? u d

d a

He knows his condition; he knows his people...with the blind and the lame t

: t r

need. And he hears that Jesus is pass - in their midst.... I will lead them to a ing by. “Jesus, son of David,” he calls brooks of water.... For I am a father out, “have pity on me.” He will not be to Israel.” In this wonderful prophecy but not for release from the human dissuaded by the crowd trying to of God’s plans for the release of the condition. God guarantees that he and silence him and calls out “all the more.” captives we do not see the blind and the light he brings guides us through Jesus commands that they call him for - lame healed, but rather guided by God, the journey. ward, and he eagerly complies. “What who walks with them. Earlier in this We ought to be like Bartimaeus. do you want me to do for you?” the chapter God proclaims through We ought not to be hindered by fear— Lord asks. “Master,” he replies, “I want Jeremiah, “With age-old love, I have our own or that of others—of the to see.” “Go your way,” the Lord says, loved you” (31:2). source of light and sight. If we let the healing him; “Your faith has saved We should avoid the temptation to Lord in, if we open and receive him, he you.” The end of the story is crucial: see our physical and mental suffering will help us dismantle the walls that as a kind of rejection or hardness of keep us from seeing, the walls that heart on God’s part. Being faithful keep our hearts and minds from com - PETER FELDMEIER is the Murray/Bacik Professor of Catholic Studies at the University does not mean being released from the ing to life. We too can “follow him on of Toledo. human condition. Indeed, our faith the way.” PETER FELDMEIER

October 22, 2012 America 39