THE SILOS OF AMERICAN CATHOLICISM AND THEIR CONNECTIONS TO

CULTURAL AND NATIONAL IDENTITIES:

AN EXAMINATION OF CONTEMPORARY CATHOLICISM WITH

FR. JAMES MARTIN, SJ AND R.R. RENO

Thesis

Submitted to

The College of Arts and Sciences of the

UNIVERSITY OF DAYTON

In Partial Fulfillment of the Requirements for

The Degree of

Master of Arts in Theological Studies

By

Tiffany Alice Hunsinger, BA

Dayton, Ohio

August 2020

THE SILOS OF AMERICAN CATHOLICISM AND THEIR CONNECTIONS TO

CULTURAL AND NATIONAL IDENTITIES:

AN EXAMINATION OF CONTEMPORARY CATHOLICISM WITH

FR. JAMES MARTIN, SJ AND R.R. RENO

Name: Hunsinger, Tiffany Alice APPROVED BY:

______William L. Portier, PhD. Committee Chair

______Dr. Timothy Gabrielli, Ph.D. Faculty Reader

______Sister Angela Ann Zukowski, Ph.D. Faculty Reader

______Daniel S. Thompson, Ph.D. Chairperson

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© Copyright by

Tiffany Alice Hunsinger

All reserved

2020

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ABSTRACT

THE SILOS OF AMERICAN CATHOLICISM AND THEIR CONNECTIONS TO

CULTURAL AND NATIONAL IDENTITIES:

AN EXAMINATION OF CONTEMPORARY CATHOLICISM WITH

FR. JAMES MARTIN, SJ AND R.R. RENO

Name: Hunsinger, Tiffany Alice University of Dayton

Advisor: Dr. William L. Portier

The objective of this thesis is to outline the path of the American Church’s current polarization. Those represented by Father James Martin are not as engaged in the

Traditional aspects of the Church, which loses credibility among those on the other

“side.” On the other hand, those represented by R.R. Reno have embraced , but have the risk of falling into that ignores as it is most widely interpreted. At the same these sides are disputing, young adults are leaving the Church altogether at a drastic rate, which might make all this scholarship for naught.

Through examining these sides from the viewpoint of migration into the United States, a common thread emerges that will bring the two sides together rather than further cleave them apart. However, as the American political stage shows in our current , there appears to be no simple solution.

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Dedicated to my late Great-Grandmother Alice Whitehead

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ACKNOWLEDGEMENTS

I give special thanks to my advisor, Dr. William Portier, who has followed this project since my first semester in the 500C Historical course. He has helped and continues to inspire my in the importance of grounding Theology in .

Furthermore, I am especially gratefully to the time, energy, and support he dedicated throughout this process. I know he exercised much patience in the process and has probably earned some time off in Purgatory.

I also wish to thank my readers, Dr. Timothy Gabrielli and Sister Angela Ann

Zukowski, both of whom provided a quick turnaround for my defense, which was further exacerbated by the Coronavirus. Both also offered their expertise as I shaped this project.

As well as this, there are countless other scholars, professors, ministers, and friends that have inspired me immensely as I have embarked on this academic journey, especially those that honored me with the privilege of their time as I processed various with them. Although the list is exhaustive, I would especially like to mention Dr. Sandra

Yocum, Dr. Dennis Doyle, Dr. William Johnston, Fr. Silviu Bunta, Amy Doorley, Dr.

Vincent Miller, Fr. Ted Cassidy, Fr. Jim Schimelfpening, Br. Tom Pieper, the Marianist community, and so many others of whom I beg their forgiveness because of their exclusion from this list.

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TABLE OF CONTENTS

ABSTRACT...... iv

DEDICATION...... v

ACKNOWLEDGMENTS...... vi

INTRODUCTION TO THE SILOS OF AMERICAN CATHOLIC POLARIZATION …....1

CHAPTER I: R.R. RENO...... 23

CHAPTER II: FATHER JAMES MARTIN, SJ...... 41

CHAPTER III: MIGRATION...... 61

CONCLUSION...... 99

REFERENCES...... 117

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INTRODUCTION TO SILOS OF AMERICAN CATHOLIC POLARIZATION

I took the Fall Semester of my senior year of undergraduate studies off. At the time, I had become stressed and could not see the point in finishing a degree at Purdue

University. I had spent the two years prior becoming, my personal description, a

“Catholic pro.” Dominican friars ran the Catholic parish literally in the middle of

Purdue’s campus. Although Purdue is a public university, the friars still had a lot of sway, particularly the pastor. (In , he was often invited to graduation to pray; it also provided him the opportunity to hug every student he knew as he/she received the diploma). As such, my whole life soon became wrapped up into proving the strength of my devotion. Because these Dominicans and their mostly male staff were extremely tradition-focused, this proved rather simple. In my case, as a woman, I merely needed to pray a Rosary every day, begin wearing a chapel veil, donate all of my pants, and work “part-time” with youth ministry and religious . I had to also realize that my goal in life must be to become a stay-at-home mother or a nun (one that wears a habit). On top of that, the woman must always protect man’s and embody pure, demure Mary, both mother and virgin, as best she could.

After two years of this, I finally became disenchanted with this form of

Catholicism. I found it impossible, or perhaps I just was not willing, to continue to subscribe to this system. Particularly as someone not raised in this tradition, I had finally had enough. Of course, when one is so entrenched in such a strong belief system, it is quite hard to escape. Perhaps because I had been blessed to be raised an eclectic

pluralist and had experienced the direct damage that can come from this particular theology, I could literally and figuratively run away.

As such, I moved to Chicago to live with brother and his . I became a barista and swore off Catholicism, except I went to Confession every week. I walked to

St. Peter’s in the Loop after my therapy appointments, just a couple of blocks away. My therapist, a Buddhist-type, taught me a lot about Jungian methods, a fun batch of therapeutic technique, but the Catholic still existed. A priest once invited me to a young adult group at the parish, as a sort of weird penance. He promised not all Catholics were like the Dominicans. I did not believe him.

Still, I made my way through the popular Chicago churches, not attending Mass, but just exploring. I went to St. John Cantius, known for Extraordinary Forms of Masses and the corresponding Latin Rosaries, for a Theology on Tap and learned more about exorcisms and mortal . I learned about social at Old St. Patrick’s, whose community centered itself on Hope, Kinship, and Hospitality. I marveled at Holy Name

Cathedral and listened to a parishioner boast that St. John Paul II had once visited. I went to a few Polish parishes to witness the Polish language in a community setting. I explored the vastness of Catholicism during this time in Chicago, loving and despising all of it.

At the same time, my questions about had begun to rise, so I went through some Aquinas and the philosophers all the Dominicans had loved. I had not yet found my answer and was growing bored of looking in the same places. Plus,

Catholicism, in general, I had learned, functioned as an entity indescribable.

Throughout my life, I had grown close to a variety of people professing, or not professing, various religious creeds. Yet, Catholicism, I had discovered, had a whole

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different ruleset. For whatever , amidst horrible acts, people stayed. At the same time, Catholics condemned other Catholics. Some were “cafeteria” Catholics, some were

“rad-trad” Catholics. James Martin was a heretic whose books should be burned, or he was a beacon with nice meditations and a popular book called My Life with the Saints.

Pope Francis could be the antichrist, or he was the best thing to happen to the Catholic

Church since the good intentions of Vatican II.

Through this experience, and this research, I have discovered that the Church is yet again in a period of divisiveness. However, in the current era, it is more closely described as polarization, especially as it is located in the American Catholic experience.

As such, this paper is meant to describe two sides of this polarization in the American

Catholic Church, and outline its uniqueness to this time and place of the Church’s life.

Polarization

Divisions have existed in the Church since her conception. For example, any person can study the events of the Council of Nicaea and see a consensus was nowhere close to happening between all Christians there. In fact, Catholics have rarely all agreed on and Tradition. There has always been “in-fighting.” However, in this particular time, the United States is going through a particularly unique kind of divide, only exacerbated by tribalism, “fast” , and social media.

In this thesis, I utilize “polarization” as my description for the divisions currently seen in the American Church. This is meant to distinguish current divides from previous eras. American Catholics, those active in their faith, are concentrated thickly at two ends of a Catholic spectrum that spans from the more conservative/traditional (which will be

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represented by R.R. Reno) to the more liberal/progressive (in this case, represented by Fr.

James Martin). One side is characterized by markers and devotionals while the other focuses on Catholic Social Teaching and the most recently given by Pope

Francis.

Furthermore, within the United States, there is increasingly another polarization developing between the religious and irreligious, producing another conundrum for the

Church that she has not seen before this time. Rather than tension between two Christian , faces a tension based solely on religious belief. Catholicism must both establish itself as a functioning Church community and denomination within the

United States, as well as prove legitimate in a society that is moving farther and farther away from institutional religion in general.1

A lot of this aversion to religion has resulted from the relationship created between religion and conservative politics. For younger people especially, to be religious is synonymous with a Republican, a party that largely represents views with which they will demographically disagree. Furthermore, religion can seem antithetical to science, particularly when one associates it with establishments such as the Creation

Museum. Rather than a particular sect of Christianity seen as the attributor, all denominations, including the Catholic Church as the whole, appears to be responsible for anti-science phenomenon. As a result, the Catholic Church in the United States is facing a new kind of polarization while religion as a whole is rapidly becoming a point of polarization in the nation as well.

1 Putnam, Robert D. and David E. Campbell, American Grace, 3. 4

This particular kind of polarization also manifests distinctly in the United States by the of this nation’s history. As a country that has had religious factions from the beginning, it differs from groups such as those in the Amazon that are more focused on the role in which their culture will be involved in Catholicism. Similarly, rather than in countries such as India where Catholicism represents a minority religion in an interfaith society already grappling with Muslim-Hindu relations, the United States exists predominately as a Christian nation with Catholicism as the largest denomination in a majority Protestant country (which is quickly becoming majority religiously disaffiliated).

Furthermore, the United States has struggled with defining the American Catholic since immigrants brought the religion over intertwined within their respective ethnicities and . Now that the parochial communities have all but gone extinct, the definition of a “real” Catholic in the United States is even less clear. As a result, in this new polarization, either side is struggling to control the American Catholic “brand.”

Although I wish I could come up with a solution to this problem, or a clear definition for the American Catholic, alas, I cannot. Furthermore, there is not enough time or room to exhaustively explore the various facets of this problem of polarization and the various residents within the spectrum. As such, I have had to limit my scope to two central figures to address and overview the problem. Through them, and my tangential research,

I hope to shed some light on the historical and sociological impact from these current silos in American Catholicism.

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Central Figures

To demonstrate polarization in current times, I chose two figures to showcase two

sides: Fr. James Martin, SJ of America and R.R. Reno of First Things. Through these two figures, I hope to illustrate their respective backgrounds and journeys to their current beliefs and the manner in which they each communicate this through their publications.

Furthermore, they each carry the legacy of mentors (spiritually for Martin and more directly for Reno) that were well-renowned in their own respects.

Merton to Martin

Martin, as further explained in the second chapter, left his lukewarm Catholicism for stronger participation and later the priesthood after watching a documentary on

Thomas Merton. Although Merton had died long before this, Martin continually refers to

Merton as his spiritual mentor of sorts. As James T. Keane writes in the introduction for a selection of Martin’s works, “Like Merton before him, Martin’s abandonment of the trappings of a worldly life has led him not to a life of obscurity and isolation, but to his current prominent role in the culture as a commentator, a critic, a guide, a voice of faith and of reason.” It is through Martin’s humility and poverty that he has become a trusted spiritual source for the United States.

Fr. Martin: A Jesuit

Fr. Martin first and foremost is a pastor. He prioritizes care for his audience above all else, including political and strict lines of . As a Jesuit, he has spent time in community and in service. He usually speaks wherever he is invited,

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allowing him access to a wide group of people. His writings are usually easily accessible and readable spiritual musings that often relate to his .

Although Martin does profess Catholicism and has not publicly stated anything contradicting Church Teaching, he still receives quite a lot of criticism from more traditional and stringent Catholics. As such, in recent years, he has become the face of a more liberal-leaning Catholicism, particularly in the realm of LGBTQ+ rights. However,

Martin usually clear his objective is simply to serve as pastor and to show and compassion to all and not to defiantly take a certain stance, very centered on his Jesuit roots.

Neuhaus to Reno

Fr. Richard John Neuhaus served as the editor of First Things from its conception to his death. As a result, Reno often inserts some memorials for him in various issues of the publication, especially in his own articles. In this sense, Neuhaus serves a similar role for Reno as Merton did for Martin.

However, personality wise, Reno and Neuhaus differ. Fr. Neuhaus presented a savvy, charismatic demeanor, while Reno usually portrays an intellectual superiority.

Neuhaus remained an avid supporter of Saint John Paul II throughout his papacy, while

Reno constantly criticizes Pope Francis (except for after his document on the Amazon

Synod). Neuhaus was willing to work with Evangelicals, and leaders such as Chuck

Colson, to reclaim a secular America, while Reno would rather strengthen Catholicism and .

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Reno: A Lone Ranger

Reno portrays himself as a protagonist of the traditional American Catholic

Church. For him, the only boundary that matters is that which divides “true” Catholics from the rest of the world. Up to this point, he makes clear his beliefs of libertarianism, as long as it serves his politically conservative allies. Ironically, libertarianism endangers all boundaries, even those of religion and national borders (which will be further explored with his views on migration and border control).2 His is not necessarily bound to the State. 3He skirts around the pursuit of individual success and the hindrances of any social bond, including religion. For him, the social bond that comes from more traditional Catholicism creates individual success; this religiosity is not a means to a communal end but rather a communal means to an individualistic end.

This allows Reno to blend this individualist brand with a return to tradition. With this, he attempts to create a means of “ontological security [that] can be maintained against the threat of epistemic chaos.”4 He offers readers an of security that is still based on the same modern fluidity from which it attempts to defend. He gives his audience a chance to themselves apart while maintaining a tribal identity: an individual whose comes from a communal checklist. Traditionalism, which requires a congregation, is the means for personal salvation.

2 Inglis, “Cosmopolitan Society and the Classical Canon,” 820. 3 Inglis, “Cosmopolitan Society and the Classical Canon,” 826. 4 Inglis, “Cosmopolitan Society and the Classical Canon,” 827. 8

Different Genres

Two Holes of Polarization

As modernity has progressed, the of individual morality and view has grown.

Does that mean that communal aspects purported by Christ and the Bible also leave this

world? The two “sides” of the Church primarily exist because of subjectivity, which will

most likely continue to evolve, especially in American society. As such, belonging to a

certain “side” will never completely fulfill one’s longing for an identity within a

community. There will never be entire consensus on a particular set of rules that govern

one’s religiosity. As such, individual holes of polarization will continue to deepen if left

unattended. The deeper the hole, or higher the silo, the less likely that the two sides will

cross paths.

Biblical theologians will often reference honor-shame societies that relied on

dyadic personalities, or self-images based primarily in terms of others’ views and

opinions. Now, they argue, especially in European and North American societies,

individuals will act on their own even if it contradicts the popular view.5 This is useful

for this project in some regards; Reno bases a lot of his writing on his counter-

culturalism. However, beyond that, the success of Reno involves an audience that will

blindly believe most traditional libertarian rhetoric. He relies on “honor” and “shame” to

pressure his readers to follow his commands and personal beliefs, similar to his peers and

fellow writers at First Things and similar publications. A group mentality develops around the idea of that individual morality, which then progresses into these individuals desperately wanting the approval of others in the group. They attempt to build their own

5 Patterson, “The World of Honor and Shame in the New Testament,” 6. 9

community of disciples that progressively leads to further and further alienation of those that do develop an individual morality that contradicts their own, particularly in identity markers such as emphasis on individual devotions. Individuality becomes dependent on group and versa, creating stronger types of dyadic personalities within a particular silo of Catholic polarization. Their , still individually examined, exists based on the ’s views of morality and fears of shame.

This mirrors the idea that even in Western societies, “large population groups, especially where lower educational levels and/or unskilled predominate, display rather robust and enduring group identifications so that they are significantly less individualist than educated, professional social populations.”6 The Trump phenomenon provides great of this, or in the current Coronavirus situation, those that wish to immediately reopen the country. When an entire community, or state, bases themselves on one political , even when it obviously imposes harm on them, they follow instinctively. The moral majority and identity politics exist because of this residual group mentality of which individuals that financially or otherwise profit take advantage.

However, First Things is predominately an academic journal read by a middle-class group of Catholics and this same group identification persists, yet the personal gain is not as evident.

On the other hand, Fr. Martin, with the exception of relying on his Jesuit roots which are in themselves supportive of individual morality through their various practices of (the Examen, Imaginative , etc.), often is willing to continuously share his personal views on relationship with God while skirting around pressuring those that

6 Patterson, “The World of Honor and Shame in the New Testament,” 10. 10

follow him in any way to act in a certain way. He provides his opinions at risk of judgment and based primarily on his personal relationship with God. He more easily fits into the Western individuality described by these Biblical theologians. In fact, one would rarely see the words “honor” and “shame” in any of his writings instead trusting an individual to examine his/her own .7 Rather than shame, he helps his readers work through any guilt they may have, and often offers his own troubles with guilt.

Coronavirus and Mass

As a result of the Coronavirus, almost the entire world has experienced together a collective trauma.8 This mean that individual personalities, as well as any sort of collective identity (culturally, religiously, nationally, etc.) will be affected and altered in some way. In this waiting period, it is still not entirely clear the change COVID-19 will enact on the world. However, one is able to see the effects of those clinging to normalcy.

Some find ways to incorporate former life routines into the current situation, while others bemoan the changes and advocate for a return to “normalcy,” as if that possibility exists.

Rather than focus on the death from not attending Mass in person, Reno could have spent more time working to foster life in new ways within the Church. In fact, because Reno is not collectively reaching out to others, it is very unlikely that most

American bishops will take his suggestions seriously. His following, at least beyond the editor of First Things, is not nearly large enough to create a change the goes against state mandate.9 Fr. Martin began daily broadcasting a prayer and reflection, giving people

7 Patterson, “The World of Honor and Shame in the New Testament,” 6. 8 Abrutyn, “Why Groups to Sociocultural ,” 336 9 Hall, “Peripheries, Regions of Refuge, and Nonstate Societies,” 590. 11

across the world the chance to gather virtually. He responds to questions and takes prayer requests. On the other hand, Reno, as of now, has not backed away from his assertions that Catholics everywhere are afraid of death because they are following the civil mandates to stay at home.

In these example, Reno and Martin perpetuate different on ideas on the role of in society, or the relationship of Church and State. In modern society, usually “law is appropriated by the state to efficiently (not morally) steer diverse interests in society.”10

In this Coronavirus era, most cite moral claims to support stay-at-home measures; by staying home, people can protect the most vulnerable in society. This includes Mass attendance and congregating in churches. For Martin, this civil law still reflects more values. In this case, he understands the whole must act together with no exceptions for the individual.11 Fr. Martin takes part in the consensus, while Reno does not.

Reno claims this law interferes with his moral to God. In this scenario, his view of Catholic trumps the civil law. He argues that the closing of churches are efficient measures, not moral measures. In these claims, he does not address whether diverse interests should be of any importance for him, for this discriminates against anyone who is not healthy and Catholic (or other faithful church- goers). For him, even if it is morally a good for him, it is certainly not a moral good for all of society. His communal values are elicited to shame those that follow the larger societal moral good rather than the smaller community good.

10 Deflem, “Ferdinand Tonnies on Crime and Society,” 96. 11 Aldous, “Nature of Social Relations,” 1193. 12

Social Media

Social media furthers the community breakdown and perpetuates the

“associational order.”12 One no longer needs to create bonds with those geographically close. Instead, one can talk to others online without ever needing to meet them in person.

While this allows the quick spread of ideas, it can also create a stagnancy. Social media apps such as Twitter can use a user’s preferences to automate certain content, not to mention that one only has to follow those that agree with him/her. One’s feed can be full of articles and posts that agree entirely with his/her opinions. There is no need to differentiate, or in some cases, even think for oneself, for all of the evidence needed to support a particular point of view can be easily accessible by just a few scrolls on one’s phone. With this inundation of skewed and personally preferred , when one does come across another with different views, all of this background creates an even smaller plane of perspective, shortening the likelihood of any common ground.

Both Fr. Martin and Reno take advantage of this relatively recent social sphere, as do most people, from Pope Francis to academics to waitresses to grandparents to children. Particularly with Twitter, one can easily and quickly express an opinion.

Catholics, like most communities based on a certain identity, has an entire area on the platform dedicated to themselves: Catholic Twitter. For Fr. Martin, most of his tweets reflect the daily readings, a particular pastoral motivation, retweets of others’ musings, and occasionally, some more slightly political words of affirmation to marginalized groups. He currently has over 250,000 followers. On the other hand, Reno has 11,000 followers and when he tweets, he often does so to promote his articles, lectures, or

12 Heberle, “The of Ferdinand Tonnies,” 21. 13

retweets First Things’ account (which has over 60,000 followers and often is better

circulated around Catholic Twitter). Until the Coronavirus, he had a very small presence

on Catholic Twitter. However, because of his outlandish views on reopening churches he

has begun to appear more on feeds, either because users are bashing his beliefs, or

because they think he has a point. Finally, those on Catholic Twitter that perpetuated a

lot of the articles that referenced First Things began to recognize his name. He has become the face of the movement to reopen churches during COVID, his first time truly in the “pop” Catholic spotlight.

Demography

Going, Going, Gone

A study conducted on American Catholics a few years ago demonstrated that 5 out of 6 young adult Catholics are leaving the Church and do not return. In this era, this should not seem all that surprising. Younger generations are identifying and experimenting with new ways to collectively center themselves, often more efficiently than they experienced in their former empty parish.13 In art forms devoid of clear

representation, abstract has allowed those yearning for deeper connection a

place to release their inner thoughts and feelings. As also indicated in this art, they also

lack and/or disregard structure and grounding; no longer are they connected easily to

others.

13 Schmaus, Rethinking Durkheim and His Tradition, 140. 14

Demographic Religious Landscape of the United States: Unstable and Fluid

In 1887, Ferdinand Tonnies wrote a book called, Gemeinschaft and Gesellschaft,

(translated into English: Community and Society). The book is centered on two different categories of society: Gemeinschaft, which represents personal relationships often sustained by common bonds such as customs, , or family, and Gesellschaft, which represents those with less personal relationships including strangers.

Gemeinschaft predominately appears in lower classes and smaller neighborhoods or villages. Gesellschaft often predominates in middle and upper classes as well as more urban areas.14 In modern society, the crossover most often occurs in religious circles.

However, Gesellschaft dominates more and more of the demography of the United States,

Gemeinschaft, where religious communities thrive, as well as other communal identities, will continue to dwindle. Even in 1887, Tonnies recognized the most “Gesellschaft-life state, the United States of America, can or will least of all claim a truly national character,” which largely still appears to be the case, even if not in the way it might have over 100 years ago.15

Tonnies makes the case that while virtue and community increase in

Gemeinschaft, in Gesellschaft, they decline. As relationships become more superficial, members of society begin to lose touch of their bonds with fellow human . Thus, good intentions decrease and a person is most satisfied with his/her own success.16 The minority that lives within Gesellschaft manipulate the ideas of and equality that form individualism to prey off of the majority that will never attain them. In this case,

14 Duling, “Social-Scientific Small Group Research,” 180. 15 Tonnies, Gemeinschaft und Gesselscheift, 221. 16 Bond, “Rational and German Sociology,” 1195. 15

material success relies entirely on egoism.17 Those in Gemeinschaft grant little significance to individualism; they understood that their values were deeply intertwined within the livelihood of the entire community. To only pursue one’s self-interests would never lead to satisfaction.

Perhaps the most problematic aspect of Gesellschaft involves the lack of empathy among members of this society.18 As more and more churches and religious groups fall victim to this, the “mystical body of Christ,” continues to grow less clear and can even become spiritually invisible altogether. People no longer believe that the eye cannot exist without the head.19 This creates the oft-heard story of Catholics halting their church attendance after feeling unnoticed. If they do stay, it is considered the norm to not speak to any other church attendees. Those that have formed a group with the parish seldom personally invite others personally. Personal religious interaction, beyond for their children’s sacraments, rarely exists. Even in the type Catholic groups existing on one side of the spectrum, Gemeinschaft is vastly incomplete. In this community model, pleasure and pain should be equivalent amongst the parts as well as the whole. However, the pleasure and pain that exists across a certain tribal identity rarely can translate through the cyber landscape that currently sustains it. Perhaps then, the option to live only amongst themselves could enable this.

However, if Americans could transcend a duality of modern , that would be the preferred method for societal stability. As such, American Catholicism must also devoid itself of any sort of dualistic, black-and-white thinking. Catholics must also

17 Bond, “Rational Natural Law and German Sociology,” 1196. 18 Tonnies, Gemeinschaft und Gesselscheift, 139. 19 Tonnies, Gemeinschaft und Gesselscheif, 139. 16

recognize that religion exists as something beyond a sociological structure in which

individuals can be organized. will ever be able to truly replace it.20 At the same

time, individual held religious beliefs can never survive if they are not held collectively

within a community.21 Furthermore, they must travel from generation to generation,

becoming engrained in a collective . This in of itself can be considered a

feat.

Therefore, the American foundation of individualism and subjective beliefs is, in

itself, fluid and unstable. To its extreme, individualistic beliefs become devoid of

boundaries and lack any orientation.22 As a result, this individualism has seeped into the

United States’ religious landscape, creating a murky water full of belief systems.

Religious structure is increasingly traded in for moral therapeutic deistic models. For

those who continue to practice in some sort of religious congregation, there are few

places that do not overcompensate for this American subjectivity. Especially in the midst

of crises, such as the Coronavirus, it becomes evident for those who lack a reliable

institutional structure.23 As such, it is likely that more emphasis and attempts will be

placed on establishing moral order within society, similar to the Stay-at-Home effect

currently in place, but more permanent.

20 Pickering, Durkheim and Representations, 87. 21 Pickering, Durkheim and Representations, 17. 22 Pickering, Durkheim and Representations, 165. 23 Abrutyn, “Collective Action and Cultural Change,” 381. 17

Americans are Uneasy and Fearful

As Americans have become more and more individualistic, one’s success entirely depends on oneself and vice versa.24 Groups do not exist to sustain itself; rather, one belongs to a certain community for only as long as it serves him/her. As such, a constant fear of rejection and loneliness exists. Most are never guaranteed a certain social space.

Therefore, a brand of Catholicism dependent on certain identity markers and strict ideologies offers a concrete way to achieve a recognized place in society. Unfortunately, this can come at a loss to belonging to other groups.

Emile Durkheim, a twentieth-century philosopher and moralist, believed that with the decreasing affiliation of religion, a new foundation was needed.25 He understood that communal life could never truly exist if an individual’s needs were considered more important than the group’s as a whole. He created the solution of a human religion or morality without the religious component. However, that has not alleviated the depression and suicides he feared individualism would prompt. Americans, especially younger generations, have alarming suicide rates and mental health diagnoses are considerably rising. As such, socially and emotionally, a solution is still needed.

Durkheim’s hope for a social organization that gives purpose and attachment to individuals has gone unrealized in a universal sense.26 As a result, loneliness and egoism have abounded. Fr. Martin attempts to alleviate this and partake in a larger society while allowing for individualism. He embodies a Catholicism that is full of individualistic notions particularly when it comes to personal morality, yet still provides his audience a

24Tonnies, “A Review,” 1199. 25 Marske, “Moral Reconstitution of Society,” 10. 26 Marske, “Moral Reconstitution of Society,” 14. 18

sense of social community that they are connected and attached to something larger than themselves. He does not ask them to conform to certain ideologies or devotions; he simply advises for them to follow Christ. Conversely, Reno attempts to move beyond individualism and create a supranatural community based on individuals believing, professing, and behaving very similarly. Reno denounces the modern societal structure while Fr. Martin adapts and recognizes Catholicism’s place within it.

What are Individuals Afraid Of?

Despite the drastic increase in individualism and personal success and value, most sociologists agree that humans still need to feel group inclusion and bonding.27 Although they are primarily focused on themselves, they still wish to be included. In fact, in recent years, this has resulted in the term “FOMO,” or fear of missing out, which is often jokingly used, but also has real social implications. Even if individualism has proliferated, that does not mean that all want to be left alone. Personal success is now partly determined based on others’ opinions according to a societal rubric: the number of likes on Instagram, the amount of texts received in a day, a full social schedule, etc. The

“shame” of this era involves receiving zero likes on Instagram.28 Cell phones and their cameras have taken the place of sacramentals, and in return, created a void of social acceptance that will never be filled.

Perhaps this also corresponds to the common fear of death as well. Before, when one placed more confidence on a tangible which one could bring into daily

27 Turner, “Returning the ‘Social’ to Evolutionary Sociology,” 545. 28 Turner, “Returning the “Social” to Evolutionary Sociology,” 546. 19

practice, this helped alleviate the fear. Additionally, fear of death also corresponds to an individualistic . Now, one is responsible for his/her own legacy rather than it being upheld automatically in a close-knit community. As spread out geographically and neighbors remain unknown, not to mention lower birth rates, legacies now are not so easily created by simply existing. As such, relationships maintained for the sake of an individual being known and seen are created to prevent this potential catastrophe of losing one’s identity and being forever.

Furthermore, has posed the problem of the meaning for life.

Religion provided this answer, but now, individuals are forced to search for this on their own. Even if they do regularly practice in a certain religious tradition, most can no longer blindly accept answers; the secular world prevents faith without question. As well as this, individuals can never find stability, for as problems and questions continually arise, their must change.29

People Desire Safety

Societal structures provide security in the midst of chaos, even if they are imagined. As such, people naturally place themselves in hierarchies. Religious easily provide this; however, in modern society, if examined too closely, this will not suffice one’s need for structure entirely if one is not invested beyond that. The institutional factor of religion is largely secondary to its sacredness.30

29 Eisenstadt, “, Differentiation and Evolution,” 376. 30 Karsenti, “Sociology Face to Face with ,” 407. 20

Unfortunately, often a desperate desire for the sacred can create a polarization as one may define sacred as the absence of the profane, automatically creating a duality that can run deep if left unfettered.31 A way must be created to define sacredness and religion in a positive manner, rather than a negative deduction.

Field Hospital vs. the Fortress

Pope Francis often exhorts that the Church must be a field hospital, helping those injured on the frontlines. This implies that danger will be present and there will be harm, but Christ and the Church will be present throughout the journey. Similarly, Fr. James

Martin attempts to demonstrate this to his audiences. Especially during the Coronavirus, he has used this as an opportunity to try to strengthen , while acknowledging . Most importantly, he allows himself to be vulnerable to relate to those he is ministering. On the other hand, Reno perpetuates more of a fortress mentality. His

Catholicism is meant to shield against the dangers of the world; there is no need to go beyond the walls. In fact, if one does, danger is imminent. As such, during COVID-19,

Reno no longer has his physical fortress and must now find a new way to exist in the

Catholic field

Outline

This paper will build on the idea of polarization within the American Catholic

Church using Reno and Martin as figureheads for the purposes of this paper. The first chapter will outline Reno’s life and his current . The second chapter will do

31 Karsenti, “Sociology Face to Face with Pragmatism,” 408. 21

the same for Fr. Martin. In the third chapter, their two views will be examined side-by- side to give a visual of the unlikeliness of these two views within one plane of perspective.

The goal of this thesis is not to provide a theoretical solution; in fact, I strongly doubt any such solution exists. However, I do hope to provide evidence that gestures towards the need for dialogue, a way to open up channels to talk with one another rather than dismissing other “sides” entirely. In this sense, the Church would become a place of welcome for all willing to engage, and would represent a culture of encounter. This space would be devoid of harsh rhetoric that aimed to debase one particular group; it would not be a place to respond cynically to past animosities. Through this dialogue, people would address issues of common ground within the spectrum of Catholic life, such as roles in public society, the preferential option for the poor, Catholic culture, the , and solidarity.

However, I do not expect this dialogue to produce one singular definition of

Catholicism; that will not happen, nor should it. Catholicism houses so much within the

Tradition that it would be close to impossible to describe it simply with a few identity markers; of course, Catholicism is centered on the Church and Christ in the world, but this is different than a tangible definition ideological Catholics want. Furthermore, this dialogue would need to be time-bound and preferential, meaning that if a physical dialogue were to take place, it could exist for eternity as the poles of Catholicism are always shifting, especially in this internet age.

As such dialogue would be meant to encourage unity while upholding the beautiful diversity within the Tradition. Of course, this provides the paradox of

22

Catholicism being able to sustain unity and diversity, something that some may dispute because of their plane of perspective. One must put aside the perspective that

Catholicism is binary and fully polarized, as well as accept that this view results from our human , not from God.

23

CHAPTER I

R.R. RENO

Early Life

Reno was born in Baltimore, Maryland in 1959 and was baptized in the Episcopal

Church. He grew up in Towson Maryland and graduated from Towson High School in

1978. His father worked as a lawyer. In his childhood, he states that he grew up with

"sensible .” However, Reno knew he had to grow in allegiance to a more extreme party, such as what St. Newman defines in his “Note on Liberalism,” a text Reno read in his Modern Theology class taught in Dr. Hans Frei’s class at Yale. He has since considered the “Note” fundamental to his theological development and understanding of the failings of liberalism; after reading it, he says he dismissed all "remnants of

Schleiermacher or Tillich" whom he considered the heroes of his youth.32 In 1979, He took a gap year between high school and college to live in a tent in Yosemite Valley. He often refers back to this as a time of great self-discovery. Afterward, he attended

Haverford College and graduated with a BA in 1983.

In 1985, while studying at Yale, Reno met Juliana, a Jewish woman. Perhaps flippantly, he describes this connection as one that occurred during his Augustine days in his personal Carthage. Further, still, he describes the choice of between a Jew and a Christian as quite easy in 1985, much more so that a "young Republican marrying a

Woman's Studies major."33 He emphasizes this more by a remark that he still viewed

32 Reno, “Out of the Ruins.” 33 Reno, “Faith in the Flesh,” p. 51. 24

religion as a “ choice” rather a more serious thing to consider at that time. He accuses American liberalism over eros for such a mindset, which gives a slightly less than romantic tint. However, at this time, Reno still viewed love as a universally personal choice, something that only mattered for the two of them. He decided to marry

Juliana, a still practicing Jew, which he would later write had a significant impact on his development as a Christian. When they approached Rabbi James Ponnet at the Yale

Hillel, he discouraged the choice and said that as a man of God, he was obligated to tell her of its prohibition from God. Despite the refusal, Reno and Juliana did not want a neutral, secular wedding for they were both just beginning to find stronger roots in their respective faith lives. His wife, after being unable to find a rabbi that would marry the two of them, agreed to be married in a church, accepting the Trinitarian blessing and receiving the “first blow” of their intermarriage.34 As the marriage grew, Juliana asserted her will for their children to be raised in the Jewish tradition, to which Reno originally scoffed. He found his wife's lack of religious devotion alarming and refused to sacrifice his children's Christianity for a lukewarm sort of that only existed for the sake of carrying on a tradition. However, he made a promise that he would let Juliana raise the children in that tradition if she decided to maintain and cultivate her faith.

Unfortunately, at least in Reno's eyes, Juliana decided to do just that, and Reno was forced to grapple with the consequences. The two did not want to raise children in a mixed religion for they believed this to be antithetical to their budding views of religion and the antagonism of religious pluralism. Juliana began going to synagogue weekly and

34 Reno, “Faith in the Flesh,” p. 51 25

even kept a kosher kitchen, which Reno would regard as making him "a resident alien in my own kitchen."35 True to his promise, his children would be raised Jewish.

In 1990, Reno and his wife had their first child. The same year, he received his

Ph.D. in Religious from Yale. After his graduation, Reno began his crusade against those he deemed the culprits for the liberalism crisis overtaking America. He took a position at Creighton University in 1990. In 1995, he wrote The Ordinary

Transformed: Karl Rahner and the Christian View of Transcendence which defends Karl

Rahner’s theology of nature and grace. He believed that after Rahner’s death in 1984, a hole in theology was created only to be replaced again with St. Thomas Aquinas, while figures such as Hans Urs von Balthasar began to gain influence in the United States.36 At this point in his career, Reno wanted to advance the post-Vatican II theology promoted by Rahner.

Creighton and First Things

In 2004, Reno was baptized in the Catholic Church. He recanted much of what he wrote in his book In the Ruins, in an article published on February 1, 2005, titled "Out of the Ruins." He cites St. Newman and his work as the main reason for his communion into the Catholic Church. By this time, Reno began to focus much of his career on the failure of modern liberalism and the slow death of a societally strong Church. As such, he realized that while he tried to follow Newman's criticisms of liberalism, he could not fully commit to the society he wanted without becoming Roman Catholic. Rather than

35 Reno, “Faith in the Flesh,” p. 51. 36 Reno, Rahner, p. 46 26

follow his theory (Newman's "swear word"), Reno needed to embrace the Catholic

Church, which relies on no theories. He needed to follow Newman in his conversion.37

His faith life has been exposed to rely on the Church because of its success in relying on something much more than ideas.

Reno wrote an article about his interfaith marriage in November 2007 that exposes his vulnerability as a Christian man married to Jewish mother and the choice of raising their children in such a way that reflects that tension. In "Faith in the Flesh," Reno describes his daughter's bat mitzvah and his disconnection to the experience. When he was thirteen, the same age as his daughter, he had received his in the

Episcopal church. Yet, years later, although he does not know Hebrew, he and his extended family are there and stand for his daughter's recitation of the Torah. These experiences he relates in a way that relays his humanity and connection to a pluralistic world he will grow to more and more attempt to fight against. Reno uses his marriage experience to further showcase the divide of American politics, arguing that it would now be much harder for the average Republican to marry someone across party lines than for two people of different faiths to marry. In his reflection back on his choice to marry

Julianna, he finds himself with a much too limited , although he does backhandedly that "we failed to escape the limitations of our love, and we were joyful in our failure."38 As such in the article, it appears that an older Reno would advocate against a world and a mindset that allowed for his own family's creation. When looking back at the rabbi's decision not to marry them, and even his harsh reprimand, Reno

37 Reno, “Out of the Ruins.” 38 Reno, “Faith in the Flesh,” p.51 27

admires him and his perseverance to not give into secular society. As Reno continues to relay his story, the reader gains a sense of his continued confusion about the journey his family's lives have taken.

In the article, Reno begins to dissect the significance of the visibility and invisibility of the two different religions and the implications that come with each. He offers an account of his son's circumcision, an event that caused as well as doubt on Christianity's invisibility. Christians must simply have faith and believe that each

Sunday they receive the body and blood of Christ even when it appears to be bread and wine to the rest of the world.39 This invisibility of Christianity is something that he laments throughout the article, for he recognizes that in the Jewish tradition, there are visible markers of God's followers all over the place. Perhaps the most lamentable and most striking of these visible signs is at his daughter's bat mitzvah, which was used to open the scene. As his daughter stands beside her mother and the rabbi to recite the

Torah, Reno is left out because of the religion he professes. The Jewish faith enforces this as part of the visibility needed for following God. Reno has no resentment against this fact; he even respects it and expresses that he would not want to be next to her daughter for it is in this separation that his daughter can understand the harshness and impossibility of true interreligious relationship. Yet, Reno's pride for his daughter is immense and clearly shows through the pages, lending further insight into Reno's complexity in his view of pluralism which he will continue to develop, and even combat as he furthers his career at First Things.40

39 Reno, “Faith in the Flesh,” p.52 40 Reno, “Faith in the Flesh,” p.53 28

In 2010, Reno became the senior editor of First Things, allowing for more traction of his articles as well as a wider platform to critique others. At the same time, in his editorials, he had a place to explore his personal life. On January 13, 2012, Reno further explored his marital ideals. In an issue of Commonweal, Reno asserts that because so many congregants do not appreciate the sanctity of marriage, “most clergy are the ones crab-walking, contorting themselves to down- traditional Christian morality when it clashes with the bourgeois hearth gods of the contemporary West: health, wealth, and .”41 This idea of hedonism becomes a point of contention for Reno. He this idea of pleasure as the most important human value to be one of the biggest opponents of Catholicism. He writes from his middle-class perspective that suffering is elusive and all wish to avoid it all costs. While this certainly has its merit, it seems to generalize the vast majority of cases that he aligns with this idea of hedonism. For instance, the simplicity of blaming priests for not countering every Catholic couple who is living together or disregarding some other matrimonial element does not account for financial factors, to name one significant value that he does not fully address. To place the blame on "crab-walking" priests and to equate it to Sir Gawain and the Green Knight does a disservice to this piece of literature. Sir Gawain encounters virtue and contorts his way against his shame amidst minimal greyness that exists in this fairy tale land, while

Reno is asking priests to do the inverse; discount the grey, and risk others' relationships with the Church to proclaim his so-called notion of "." If priests were to follow his proclamations, no wonder there is a sense of reluctance across the spectrum of American

41 A Modus Vivendi? p.16 29

Catholics.42 Besides this, as a member of what would be considered the bourgeois class of the modern era, he seems to discount his colored vision of what Catholicism is.

However, he does pass the responsibility for casting out this bourgeois idea of religion to religious orders and not to the laity, or even that of dioceses.43 He shows his favor of religious orders that proclaim their views of Catholicism, which may be more limited in the scope of the Tradition.

In the May 2013 issue of First Things, Reno has published another article reiterating his dissatisfaction with the theology that influenced Vatican II. He writes a criticism on Karl Rahner which is notable enough to garner some responses. Reno finds that Rahner explored a theology that urged the Church to adapt her theology for the world rather than the converse. Reno admits that Rahner was not trying to revolutionize theology, but was instead, to restore it; however, his followers still take this to its revisionist moral end. Interestingly, Reno problematizes Rahner in such a way that he argues with him on a point that is contrary to what Rahner believed; Rahner understood that Christianity as a homogeneous entity could never return, nor did he argue it should.

Later on, when Reno accuses Rahner of obscuring the lines of Christ’s role in the world, this idea of Rahner’s advocation for return to Medieval Catholicism conflicts with Reno's previous criticism.44 Reno’s favoritism towards neoscholasticism causes a harsh critique of the Second Vatican Council and its supposed killing of that movement. His writing in this article signals his gathering confidence in strong rhetoric and absolutes, which are easily digestible for the reader. He creates an image of Rahner that implies

42 A Modus Vivendi? p.17 43 A Modus Vivendi? p.17 44 Shields, Reno’s Rahner, p. 349 30

accidental popularity in the chaos of post-Vatican II, seemingly discrediting his brilliance.45 For Reno, Rahner’s continued influence on theology has allowed theological fields he finds redundant or even harmful to prevail: feminist, liberationist, basically all revisionist moral theologies. These same theologies provide the main counterpoints to

Reno's conservative ideologies, not excluding migration.

Reno also began to cultivate nostalgia; this nostalgia has become powerful but is not entirely accurate. For instance, in the same article above, he cites Gaudium et Spes as the most conservative document of Vatican II. He states that the document has “a nostalgia that longs to repair and restore the Church’s central role in the West.”46 This idea of nostalgia provides the basis for a twisted sort of tradition, something conservatives continually do, but in the context of the Church can be especially slippery because of the significance and foundation Tradition has in this faith. By explaining

Gaudium et Spes’ main message as nostalgia for the Church’s old role in the West, he can set up the kind of rhetoric that harkens backward in time, a time when nationalism provided comfort. Yes, Gaudium et Spes does call for a united Church that is still relevant in the world, but this does not equate to this accusation of , especially as it comes from Reno, that he finds works against the good of the Church. As

Richard Shields writes in his critique of Reno’s article, Reno uses a kind of language that divides theologians into a dichotomy "of conservative or progressive, but by reversing the order suggests that progressives are going backwards."47

45 Reno, Rahner, p.45 46 Reno, Rahner, 47 47 Shields, Reno’s Rahner, p. 347 31

Reno continued to criticize Rahner’s theology; by now he has refuted his earlier

defense of Rahner which he wrote in The Ordinary Transformed. Now, Reno finds

Rahner’s attempts to find Christ everywhere detrimental to the Church's role in the world;

if Christ is found everywhere, why is the Church relevant? Christ is supposed to be the

center of the Christian imagination, its thoughts, and practices. If Christ is thought to be

everywhere as Rahner wishes, lines will increasingly blur, and, according to Reno, the

Church will no longer be easily found in the world. Reno finds this theological relevance

startling and criticizes the theologies that spur from it. Reno writes in his May 2013

article, “We also have theologies organized to serve reciprocity, solidarity, or social

justice, which are again features of consciousness and culture rather than affirmed

and known.”48 The features of consciousness explained here are fragments rather than whole truths that eternally serve the Church. Again, this rejection of theologies that have been organized to highlight the role of can become deeply problematic when it is employed to denounce certain .

Reno is trying to assert that the Catholic Church needs to go back to a truth that

colors all matters black and white, a rudimentary view of theology that is purposefully

simplified for his readers. Furthermore, by creating such a dialectic, it becomes much

easier to forget all nuances and simply tell his readers what issues to be for and against,

and even further, what party to vote for. He finds “meaning” trivial for this lacks the

certitude of truth. He even goes so far to state in the article that discussing theology in

the context of truth makes it more relevant in the current world and “this is not the case

for ‘experience’ and ‘dialogue,’ which is why so much of contemporary Catholic

48 Reno, Rahner, 49 32

theology influenced by Rahner is so marginal in academic character.”49 To argue that secular society can have no basis of truth is arrogant, and further problematic if one discounts any sort of dialogue or experience. When recalling his days as a professor when he taught Rahner and tried to highlight his connections to Darwinian evolution,

Reno states, “Secular modernity makes claims about truth without regard to our faith, and we feel naked before these challenges.”50 This implies a sort of negativity and evil with any sort of secular idea, creating a framework that will discount any secular activism that even slightly reflects humanistic tendencies.

The significance of this article is its further illustration of Reno's difficulty and angst with a changing Church. As such, this change can also be an illustration of his rhetoric for a stronger defense of national security, particularly in the form of anti- immigration policies. Migration, particularly from Latinx populations will produce a changing Church, and Reno appears ill-equipped to deal with this, as well as the rest of his audience. To help with this, Reno looks for scapegoats. In this article, it just happens to be Karl Rahner, a theologian he had previously studied and admired, making him a fitting lamb for Reno to dissect. Furthermore, by creating polarizing divisions in

Rahner’s work, Reno can create a clear right and wrong for his readers to clearly distinguish leading to an absolute view of Rahner’s work, a discredit to his complex theology, particularly as it relates to pastoral matters. Reno has suggested a “chasm impossible to cross.”51

49 Reno, Rahner, 49 50 Reno, Rahner, 50 51 Shields, Reno’s Rahner, p. 362 33

His article in the November 2015 issue of First Things illustrates his hopeful ideals of American democracy. Although Reno still vehemently disagrees with moral issues controlled by the state, he recognizes some need to follow the law if one wishes to change it. Either way, Reno criticizes Pope Francis for encouraging Kim Davis not to sign marriage licenses. His progression illustrates a more nuanced political view that has become harder to find in Reno’s writings as his career has progressed.52

In 2016, Reno published his book, Resurrecting the Idea of a Christian Society.

Reminiscent of older conservative views, he argues that American society has moved

away from one of Christianity and should return. As one of his reviewers stated though,

“Reno does seem to view theological concerns too much through the lens of cultural and

political analysis, thus running the risk of placing the theological cart before the political

horse.”53 It is here that Reno begins to publicize his version of social justice. For in his social justice he believes is truly Christian, for it does not depend on material needs.

Material success is not the issue, he espouses, solidarity for an eternal is the issue and it has been forgotten in American society. It has been overshadowed by debates for material justice.54

Reno discussed Trump in his article “Bigot-Baiting” in the August/September

2016 edition of First Things. He attempted to justify Trump’s use of unthinkable

language by lamenting that both sides participate in such bigotry anyways, just in

different ways. Here though, Reno still did not fully show support for Trump, but rather

recognized the disadvantages of being against Trump. Reno tried to frame the attacks

52 Reno, “While We’re at It, Nov. 2015,” p. 69. 53 Guerra, “Solidarity and More,” p.91 54 Guerra, “Solidarity & More,” p. 92. 34

spurring up from the 2016 election season as a way to find if statements are true or false.

If they are false, they deserve to be attacked, but if they are true, they will withstand any attacks. As such, Trump’s statements, even if it is to criticize a judge’s credibility because of his parents’ status as immigrants, signal in the United States.55

In January 2018, in his analysis of Carl Ritter, Reno takes a stance on immigration that asks for sensible regulation. He, at first, did not outright oppose immigration altogether, but did recognize its potential to create “anti-liberal radicalization” if it was not addressed effectively.56 Reno argued that, like Ritter, he is not anti-cosmopolitan, he just supports a “moderate cosmopolitan.” This is how he defines his for immigration regulation; cultures and nations need borders of some sort to create community, , and solidarity. He believes this is the cause of the 2016 election’s upheaval of the status quo; the public recognizes its need for structure.57 Reno wrote in the May 2018 issue of First Things his reflection of two books about liberalism. The highlight here is his hypocritical notion of oppressed migrants being such a vital part of the creation of the United States, somehow forgetting the same oppression against current migrants he will only strengthen as time furthers.58

In the June/July 2018 issue of First Things, one sees his views and personal confusion about President Donald Trump begin to trickle out into his writings. Reno believed Trump’s stanch denouncement of immigration, rather than “the tacit bipartisan agreement to pretend there is nothing we can do about it,” to be a critical reason Trump

55 Reno, “Bigot-Baiting” 56 Reno, “Bondage & Freedom,” p.65. 57 Reno, “Bondage & Freedom,” p. 66. 58 Reno, “America and Liberalism,” p. 63. 35

was able to win the Republican primary.59 Reno applauds Trump’s ability to locate the issues that mattered to win the electoral votes he needed, as well as his insidious rhetoric that left behind any . Now, where does Reno need to be located to retain his followers? Reno admits that he is worried that Trump may not have the credentials to truly lead the conservative party forward despite his instrumental removal of those conservatives that were blocking the way. Furthermore, the conservatives that

Trump’s administration has risen do not have the holistic approach needed to advance a conservative agenda. Conservative leaders, one of which Reno cites as Mike Pence, have a message of “freedom, not unity; opportunity, rather than solidarity; deregulation, not reconsolidation.”60 Perhaps, as much as Reno likes to attack any sort of humanist-based

Human Rights Campaign, there does need to be something stronger to replace it. The

Republican party cannot simply be the stronghold against any sort of .

Reno wrote this just a few months before the 2018 midterm election, a crucial point in

American politics during an era of Donald Trump.

Further on in this issue, Reno explained further perils of mass immigration. If the nation is unable to sustain a homogeneous consistency for a certain amount of time, he argues, covenantal bonds will not be formed leading to a dissolution of civic consensus.

If the United States does not force assimilation and lets political correctness win, the public culture will suffer. Reno wrote that a multicultural ideology takes away civic inheritance and individuals’ pride. Ironically, he uses San Antonio, Texas, and the

United States as three different examples of local pride, somehow discounting all three of

59 Reno, “Let’s Lead, Not Be Led,” p.66 60 Reno, “Let’s Lead, Not Be Led,” p.66 36

these places’ deep connection to immigration and a civic inheritance that is often tightly

tied to the very multicultural ideology he is arguing against. For Reno, open borders will

not allow cultural continuity; he believes the United States will be able to exist in a

vacuum if only there was stronger immigration regulation.61

As of 2019, Reno has maintained a cynical view of progressive social activism,

which trickles into his readings of novels. As he reads The Bostonians, he subtly

provides an anti-feminist view in the novel, articulating his dissatisfaction and disbelief

that a world can live without a patriarchal mindset. He argues in the novel that the

female characters still embody a chaste patriarchal relationship, even despite Olive's (the

protagonist of feminist rights) insistence for a domestic life devoid of marital distress.

Although his reading is not entirely misleading, his emphasis on this idea demonstrates

his around any sort of social action, important in May 2019 as the world has

grown ever increasingly active in social justice particularly with the rise of globalized

media. Reno highlighted the parts of James’ writing that show the triumph of domestic

bliss over any sort of social activism, in this case, women’s rights. As Bonnette stated in

her critique, “R.R. Reno reflects on the ways in which the avid pursuit of social justice

can leave a person unfulfilled and bitter.”62

In this view, Reno’s idea of the domestic church as a private secure

from the world, wins out, as well as his notion of security against outside influences. 63

Reno uses the notion, “we are made for love,” to explain his preference of conservative ideas despite its injustices. He further emphasizes this point, “We can live with injustice.

61 Reno, “Let’s Lead, Not Be Led,” p.67 62 Bonnette, Reno’s Made for Love, p. 8. 63 Reno, “Made for Love,” p. 41. 37

Sadly, that seems to be our fate. But we cannot live without love.”64 Who can argue with this simplistic connection of conservatism, domestic life, and love? Certainly not the pre-disposed conservative Catholics that are only looking for fodder to argue their ideas.

Furthermore, Reno is creative in his continued use of literature as evidence for his agenda, while at the same time advocating for truth in a Catholic imagination, something some could argue is literature’s purpose. However, at times Reno commits violence to texts in order to fully convince his audience. He allows his readers to simplify great works into false dialectics. As in this article, he allows James to be seen as advocating the personal life over the public as if they are mutually exclusive. As Goldstein states in his support of Reno's approach, "The Bostonians is an exploration of the conflict between the personal and political, and how much are we willing to sacrifice in either direction in pursuit of the one goal or the other.”65

In October of 2019, Reno published an article to further articulate the significance of virtue and the fears he has of America's lacking it. In the section called "While We're at It," he exposes St. Francis of Assisi Church in Portland, Oregon for its previous progressiveness. Thankfully, they have just received a more conservative pastor willing to "right" the parish's way. Reno cited the parish's former sign that said "Immigrants &

Refugees Welcome" as part of its progressiveness and applauded the pastor for taking down the sign, further demonstrating Reno's fear of activism. He accounts for

"inclusivism" as a harmful attribute for a parish to exhibit. He mocks the parish's failed attempts to have a dialogue with this new pastor and illustrates these parishioners as

64 Reno, “Made for Love,” p. 42. 65 Goldstein, Reno’s Made for Love, p. 7-8. 38

being mostly older and baby boomers, continuing the trope that the young of the Church will provide hope for a return to traditional ways. He pretends that because the priest is from Nigeria, he has every right to take down a sign that welcomes outsiders. He ends this particular tidbit with, "Apparently, a 'radical and inclusive hospitality' welcomes only those who welcome everybody – which turns out to be aging progressives who get angry when their pieties are not slavishly obeyed."66 This sort of rhetorical nonsense tries to recharacterize the parishioners as being the truly xenophobic ones, and completely ignores the legitimate concerns they may have about a pastor that thoroughly changes the way a parish has been operating to carry out ideals contrary to how they have lived out their Catholic faith. In another article in the same month, he explains immigration as both a choice, but also a sending out. Through this, he argues the significance of naturalization; “belonging transcends choice.”67 Immigrants that do not belong supposedly threaten America's role as God's 'almost chosen people,' as stated. Reno asserted that, as such, Americans are responsible for sustaining this nation's tradition and passing it along throughout the generations. He implies that those that do not practice the current tradition will sustain the United States; of course, this seems somewhat contrary to the idea American notion that it is a "melting pot," a tension often held when about nationalism begin. Nevertheless, Reno argued that nations always must consist of a "chosen" people; in fact, this is one of his five propositions in this article.

66 Reno, “Virtue of Prudence,” p.8 67 Reno, “Christian ,” p. 2. 39

In the November 2019 issue of First Things, Reno explored the merits of the

American Church and its immigrant roots. Of course, this sort of immigration occurred years ago, making its disestablishment more relevant today, rather than the erratic behavior portrayed by current migration. He cites America’s “fighting ” as its motivation to challenge the larger Church’s more “consensus-driven” views that might bring peril the Traditional Catholic view.68 Reno used this to prevent Pope Francis’ overturning of the heroism of John Paul II and Benedict XVI for the postmodern views of the secular West on American Catholics.69 They have the foundation to pursue such a fight and rescue the Church from this evil. Furthermore, Reno adds that “many prominent Catholics in America resist it, often vigorously,” which creates the picture for his audience that they are part of a wider defense; his readers are not alone in their views of the danger of Pope Francis.70 Also, Reno applauds the role of money and its persuasive power in the American Catholic Church; it is through this money that

Americans can fight against Pope Francis’ agenda. Of course, this means that those that will create the American Catholic agenda will be those with money, which might discount the voices that come from preferential option for the poor.71

This view of the personal lends itself well to Reno's perspective on migration. As recently as December 2019’s edition of First Things, Reno faulted current political leaders because of the chaos that has resulted from a lack of migration reform. He was outraged that accurate numbers have not been released on the status of undocumented

68 Reno, “The Dogmatic ,” p. 9. 69 Reno, “The Dogmatic Principle,” p.8 70 Reno, “The Dogmatic Principle,” p.8 71 Reno, “The Dogmatic Principle,” p. 9. 40

persons, and mockingly adds as an aside this is probably due to restrictions placed to prevent discrimination.72

Reno currently still serves as the Editor-in-Chief for First Things. Most recently, he has been covering the Coronavirus and his disdain at the closing of parishes. As such, he embodies a certain side of the spectrum of Catholicism, not uncommon to other converts and those with similar backgrounds. By actively working and supporting politicians, businessmen, and others to dissuade more open migration legislation, he illustrates a side of the faith that prefers national security and borders to welcome the stranger. Through his articles and writings, he has built a base of readers that eagerly consume, either directly or as byproducts of his work, anything over which he asserts his supposed theological authority.

72 Reno, “Failed Leaders,” p. 3. 41

CHAPTER II

FR. JAMES MARTIN, SJ

Life Before the Jesuits

Fr. James Martin was born in 1960. He grew up in a Catholic household in Plymouth

Meeting, Pennsylvania. He had a younger sister, Carolyn. His family was nominally

Catholic; they would attend Mass each week, as well as Sunday School classes, yet he

would not define his upbringing as devout. He still attended public schools and only kept

a St. Jude statue in his underwear drawer to appease his parents and hear his prayers.73

In 1982, he graduated from the University of Pennsylvania’s Wharton School of

Business where he received a BS in and a concentration in Finance.74 After graduation, he worked six years at General Electric. He first started at the GE Capital in

Stamford, Connecticut working in Human Resources. Yet, he would eventually move to work in the corporate finance office in New York. However, at age 25, while working at

General Electric, Fr. Martin found himself dissatisfied with the endless quest for more money, so much so that he had developed stomach problems. Those around him knew he was unhappy, and as such, his life began to lose meaning.

Catholic “Reversion”

According to James Martin, one night, he watched a documentary about Thomas

Merton and his life was changed. When he watched the PBS documentary produced by

73 Roewe, 15. 74 “James Martin S.J.” Ignatian Solidarity Network. 42

Paul Wilkes on the life of a Trappist monk, “Merton: A Film Biography,” he set himself on a course that would ultimately end with his entry into the Society of Jesus, leaving behind corporate America.75 Before this, he had obtained little Catholic .

Before this, he did not know who St. Ignatius Loyola was, nor that Jesuits even existed.76

Fr. Martin stated in an interview in 2012, “I always say if it weren’t for TV, I wouldn’t be a Jesuit priest.”77 Furthermore, Fr. Martin claims that “the four persons who are the most responsible for my Jesuit vocation are: the Father, the Son, the Holy Spirit, and

Thomas Merton.”78 Years later, in a commemorative article for Merton’s 100th birthday,

Fr. Martin admitted that he was not entirely sure what it was exactly that catapulted his yearning for something more, just that Merton’s life seemed more beautiful than his own, and he could tell, from the smile on Merton’s face, that he had seen something Martin had not. Although he did not enter a Trappist monastery, he did embark on a journey to find more meaning in his life. Within the span of two years, he read as much Merton as he could, quit his job, and joined the Jesuits.

His formation in the Jesuits included a solid foundation in theology. He entered the

Society of Jesus.in August 1988. After initial formation, he received an MA in

Philosophy from Loyola University in Chicago in 1994. Later at Weston Jesuit School of

Theology, now the Boston College of Theology and Ministry, he received an M.Div in

1998 and a Th.M in 1999. He was ordained as a Catholic priest in 1999 in Chestnut Hill,

Massachusetts. Fr. James Martin made his final vows as a Jesuit in 2009.79

75 Cunningham, 72. 76 Roewe, 15. 77 Roewe, 15. 78 Cunningham, 72 79 Roewe, 15. 43

However, despite his theological backing, most of his formation came from his experiences. For two years in the early 1990s, Fr. Martin lived in Kenya and worked with refugees from throughout East Africa, such as the countries of Ethiopia, Somalia,

Rwanda, Uganda, and Sudan.80 They often were fleeing from areas of war and were searching for safety for their families, and would often settle to live in the slums of

Nairobi, Kenya. While working with the Jesuit Refugee Service, Fr. Martin served with others to help female refugees start businesses to support themselves. (which he described as the “best job he’s ever had.”81 While doing so, he learned of their stories, which often seemed incomprehensible to him and gave him a fresh perspective on the horrors from which these people fled: spouses beheaded by machetes, children whose throats were slit, torture, kidnapping, etc. Furthermore, for those that might be skeptical of such stories, Fr. Martin saw the evidence that proved their authenticity from medical records, gruesome scars, newspaper clippings, and the like. With their lives truly devalued and their human dignity utterly ignored, during this experience Fr. Martin realized that this refugee crisis must be as highly regarded as a pro-life issue as much so as other social justice causes. Furthermore, the risk for their lives does not end once their leave their home countries; they continue to face horrid conditions as they travel across deserts, seas, and refugee camps, in which there is often severe food and medicine shortages and a lack of sanitation.82

In 1994, Fr. Martin's provincial delayed his studies for one year. After this, Martin considered leaving the Society of Jesus. However, he stayed and began his career at

80 Martin, The Church, and the LGBT person," 24 81 Roewe, 15. 82 Martin, “Why Pro-Life”, 37 44

America magazine. Through the experience, Fr. Martin learned the importance of obedience, which has served well in his life, as he said in an interview with Brian Roewe in an article for the National Catholic Reporter in 2012. By staying with the order, Fr.

Martin believed he had found his maximum .83 Perhaps this striving for obedience led to his careful publication of Building a Bridge, in which he would ask his provincial for an Imprimi Potest and another theological review before carrying it out.

In the years of his Jesuit formation, Fr. Martin explored his struggles with illness and its effect on his relationship with God. In the March 29, 1997 issue of America, he described his belief that healing can is possible and even provides evidence and connection with the paschal mystery.84 Here, he gave the reader an appreciation for the spontaneity of God and the relationship that the has with the body. Through the writing, Fr. Martin conveyed his care for a holistic view of the human person.

Furthermore, in this early piece of writing, he displayed his ability for empathy and he connected to his pain and healing.

In the October 18, 1997 issue of America, Fr. Martin described his annoyance that others would want him to describe readership based on liberal and conservative divides.

He believed that these labels did not prove useful for Catholics. For one, how would one decide what these meant for Catholicism? Did conservatism go with Latin Mass and novenas and liberalism with a Catholic Worker House and girls as altar servers? But what if one goes to Latin Mass and works in a Catholic Worker House? In the article,

Martin then related his attempt to replace “liberal” with “progressive” which still resulted

83 Roewe, 15 84 Martin, “Me and My Faith Healer,” 21. 45

in further discomfort at a one-word label that does not allow for nuance.85 In this, the reader witnesses a foreshadowing of Martin’s efforts to remain apolitical in issues and allow for a wide interpretation of Catholicism.

Chronic pain provided Fr. Martin with a way to empathize with others more strongly.86 As he wrote in his article in the March 21, 1998 issue of America, he believed that “suffering makes one more Christian.”87 He embraced his suffering as connecting him to Christ and His ability to connect with humanity with his crucifixion. Further in the article, he discussed his work with inmates at a jail in Boston. One afternoon he met a young African-American woman as she wept during when he usually ran his

Communion service and Bible Study. After a few minutes, the woman stopped and explained her situation; she had been in jail for 28 days (her first incarceration) and was due to give birth in two weeks. She was arrested after she had visited another friend during her drug use. While relaying all of this to Martin, she stated she liked to read the

Bible, which had prompted her to solitarily attend his Bible Study that afternoon. When asked which part she liked most, she answered with the Psalms and told him the way they helped her relate to God and feel as if God was listening. Fr. Martin then described to her the intentions of the psalmists; they were written by those that were suffering. Martin further reflected on his connection to the Psalms, such as the frustration expressed in

Psalm 13 or the comfort given in Psalm 62. Although they had suffered differently,

Martin wrote in his article that it was only because they had both suffered that they were

85 Martin, “A Strange Media Drama,” 18. 86 Martin, “A Listening God,” 26. 87 Martin, “A Listening God,” 27. 46

able to relate with one another in such a profound way. Even further, it was through his suffering that he could relate to the Psalms and more fully immerse himself in scripture.88

At the same, Martin understood that his role as a priest did not involve dictating to others how they should relate their suffering. Although he believed suffering to be a way to profoundly connect to Christ, he understood that one that is suffering must discover that on their own; they will not take kindly to being told so, nor will they truly understand. One should not tell another to embrace suffering wholeheartedly; this indicates a complete lack of empathy or . It is only the person suffering that can truly understand and pray with God about the trials he/she is facing. Fr. Martin advocated for a sense of humility in this piece, particularly in the way one handles other's pain, something he encountered regularly as a priest. When asked by others about their challenges, he recognized that he cannot relay the answer that pain and suffering is a test; this is not charitable to those he encountered.89 Furthermore, he explained that one should seek out healing if he/she is able. As the woman hemorrhaging in the gospel of Luke sought Jesus to heal her, followers should also seek out God. In this article, Fr. Martin did not advocate for a sense of suffering for atonement, but rather saw pain as a challenge that provides the opportunity for connection, but does not to need to be the end. Only

God can know the journey each individual is to take.90 Yet, one could and should pray for healing.91 Fr. Martin returned to America as an associate editor in 1999. While this

88 Martin, “A Listening God,” 27. 89 Martin, “A Listening God,” 26. 90 Martin, “A Listening God,” 26. 91 Martin, “A Listening God,” 26. 47

position did gain him some popularity in media, it was his relationship with the Saints that assured his role as a prominent Catholic figure.92

Early Days in Priesthood

Father Martin has been involved in several projects and written several books that reflect his deep commitment to Christ and the Jesuits. Fr. Martin published In Good

Company in September 2000. In it, he described life with the Jesuits blissfully while condemning his job in corporate America, which demonstrated his former self’s preoccupation with black-and-white thinking (interestingly, he criticized his late mentor,

Thomas Merton, of the same thing with Seven Storey Mountain).

After the attack on the Twin Towers on September 11, 2001, Fr. Martin participated in some of the cleanups at Ground Zero for a few weeks after the attack. There, he saw the unity of people from all over working together. One afternoon, after talking to a journalist from , he truly recognized the support pouring into the city from all around the country, and even the world. At the site, there were not just firefighters and policemen, but people from all walks of life wishing to help in any way they could. He found the experience to be one of unity across divides.93

On the fifth anniversary of 9/11, Father Martin wrote a piece for America which reflected his feelings and effects of the tragedy. In the September 11, 2006 issue, he discussed the strange comfort he found in the unity of people of different backgrounds coming to the site of the Twin Towers from all over the country. In this, he reflected on

92 Roewe, 15. 93 Martin, “Where Have We Been?”, 14. 48

the “unity and concord, which for me betokened the presence of the Holy Spirit.”94

During the chaos, Fr. Martin realized he saw the Holy Spirit in action, which further displayed Martin's deep sense of spirituality and coming to prayer amid political and worldly disasters. It is here that one can more spiritually encounter God. However, in his interviews with others five years later, he also reflected that the unity among the people only lasted about half a year before the divide returned. The bipartisanship returned along with divisive issues such as same-sex marriage. The unity that felt divinely inspired had left only to be replaced with petty arguments about less important issues.

A month later, Fr. Martin wrote a piece on movies about the saints in the October 30,

2006 edition of America. In it, he references the film, Roses in December, a film about martyrs who were killed for their work with the poor in Nicaragua. His description of the film reflected his favor towards liberation theology and working for the preferential option for the poor. Continuing this theme in 2006, Fr. Martin, through Loyola Press, published his book, My Life with the Saints, which served as a memoir told primarily through his friendships with various Saints and their impacts on his life, told in such a way that proved relative to most readers. He described the Saints as relatable rather than larger-than-life, proving his skill of connecting to readers to explain that often seem beyond grasp. His writing style proved more relational rather than authoritative, a refreshing take on Catholic Tradition.95 He was awarded the Christopher Award in 2007 for the work. Over 100,000 copies of the book have been sold since its publication,

94 Martin, “Where have We Been?,” 14 95 Roewe, 15. 49

reaching a wide audience from every area of involvement in the Church, or outside.

After its popularity, HarperOne, a secular publishing house, approached Fr. Martin to publish his future books, to which he agreed and allowed him an even wider audience.

Eventually, he would become known throughout the world.96 However, even with his rise in popularity, he still asserted that he was first and foremost a priest. He still regularly presided at his parish, St. Ignatius, as well as heard confessions, provided spiritual direction, and led retreats. He also remained a member of the Labyrinth Theater

Company and advised director Philip Seymour Hoffman's play with them in 2005, The

Last Days of Judas Iscariot, which would also provide the material for his 2007 book, A

Jesuit Off-Broadway: Behind the Scenes with Faith, Doubt, Forgiveness, and More.97

In April 2007, Fr. Martin wrote an article for US Catholic on Pedro Arrupe. He admired Arrupe’s work with the poor in Latin America and his founding of the Jesuit

Refugee Services in 1980. Arrupe pushed the Society of Jesus towards the meaning of the phrase, “faith that does justice,” an idea coming directly out of the Second Vatican

Council. Out of this, he created the JFS, because, as Martin, described, “There are refugees everywhere and there are Jesuits everywhere, he reasoned. Why not bring them together?”98 However, Martin also emphasized that Arrupe understood the risk involved with this endeavor and reminded his fellow Jesuits at the time of this as well. As in the past, the Jesuits risked martyrdom for the work on which they were to embark.

Furthermore, leaders in the Church also accused Arrupe’s efforts as , and as a result, he was under nearly constant scrutiny from the Vatican, sometimes including Pope

96 Roewe, 15. 97 Roewe, 16. 98 Martin, “Society Man,” 47. 50

John Paul II. Arrupe defended his Jesuits, but also urged them to remain within the guidelines of the Church, straddling the line between his beliefs and activism with his loyalty to his order and the Church. However, Martin found Arrupe’s surrender to a successor placed in charge of the order by the Pope the most admirable; although his

Jesuits wanted to continue to follow Arrupe, he urged them to be obedient to the Pope and their new superior. Through the end of his days, he suffered from a long illness, yet remained true to his faith despite his pain.99 It appears that through this suffering, Martin connected and empathized with Arrupe, especially because of his battles with chronic pain (even if these battles were not as impactful as Arrupe’s). Also in 2007, he received an Honorary Doctor of degree from Wagner College on Staten Island, New

York, indicating his rise in popularity.

Furthermore, he began appearing on the Colbert Report with Stephen Colbert expanding his audience from beyond Catholics into a more secular realm. He talked on a variety of subjects about Catholicism, as well as used the show as a platform for some of his works. On September 13, 2007, he made his first appearance to talk about Mother

Teresa. In April 2008, he was invited to discuss Pope Benedict’s visit to the United

States. On February 23, 2009, he discussed the justice issue of poverty and the work he has done in New York to combat it. He elaborated on this less than a month later on

March 18 to discuss his involvement as a priest in social justice. On August 10, 2011, he was invited by Colbert to come on the show to estimate God’s “approval rating,” as well as to promote his book The Jesuit Guide to . A few months later, on

November 11, 2011, he would similarly come on the show to promote Between Heaven

99 Martin, “Society Man,” 47. 51

and Mirth. A year and a half later, he made an appearance to provide his understanding of Pope Benedict’s resignation. Six months later, on September 24, 2013, he accepted an invitation to discuss income inequality and Pope Francis, particularly his promotion of mercy over doctrine, justice, and rules.

In the February 25, 2008 edition of America, Fr. Martin wrote an article on his to Chimayo, which can also be known as the Lourdes of America. On Good

Friday in 1810, a man named Don Bernardo Abeyta witnessed a strange light coming from a valley below the hill on which he was praying. He went down to investigate, and upon digging at the spot, he uncovered a five-feet tall wooden cross (similar to the spring

St. Bernadette found at Lourdes). With his friends, he processed the crucifix to the nearby pastor in Santa Cruz. However, the next day it disappeared from the Church and was found again at the same spot it was originally unearthed, Chimayo. After attempting to move it three times, they gave up and decided God wished for the crucifix to remain in

El Santuario de Chimayo in the Sangre de Cristo Mountains.100 In the article, he conveyed his deep appreciation for the cultural religiosity he experienced from those he encountered, as well as the beautiful way faith can transcend boundaries and highlight similarities, such as Chimayo with Lourdes.

In the March 21, 2011 issue of America, Fr. Martin wrote of his own spiritual life

(something not unusual at all for him to do). Although the tone is not all that different from other pieces he had written about a relationship with God, the emphasis he puts on feeling and emotion and its connection to the divine provides evidence of a relationship that exists beyond rationale. He wrote of the importance of still allowing oneself to

100 Martin, “Holy Dirt,” 10. 52

experience moments of awe and wonder, rather than simply dismiss them as being ordinary. It is in this dismissal that one loses the richness of a relationship with God. Fr.

Martin indicated his connection with God in the simple encounters he had, sometimes in simpler experiences, such as feeling a breeze, and sometimes in more profound ones, such as the birth of his nephew. He emphasized that "we yearn for an understanding of feelings that seem to come from outside of us."101 Although one will never understand

God, one must still look for the instances that give at least some indication of the divine and its answers. If one opens oneself to these indications, they become addictive, creating a yearning to continuously connect to that strong joy, which Fr. Martin described after spending time with his nephew.102

In the June 6, 2011 issue of America, Fr. Martin wrote of Oscar Romero and his deserved cause for sainthood. He fought against the unfair label of "political" for Oscar

Romero, which he believed obscured his contribution to Catholicism. Martin analyzed the politics of the then recently beatified Pope John Paul II and his advocacy for Poland: he supported the Solidarity movement, worked to end the Cold War, and regularly met with political leaders from around the world. In this sense, he should equally be charged with being “political.” Martin further compared the two, describing the unfairness of

Pope John Paul II’s “unseemly” quick beatification compared to Romero’s painfully slow lack of cause.103 Martin envisions a Catholicism intertwined with advocacy that might seem political, making Pope John Paul II’s cause to prevent overtaking

101 Martin, “Get Closer,” 18. 102 Martin, “Get Closer,” 18. 103 Martin, “Of Many Things.” 53

Poland equal to Archbishop Romero’s assassination as a result of condemning El

Salvador’s oppressive military.

With all of his success, Fr. Martin remained an effective priest, staying prayerful and faithful, while maintaining a sense of humor. As his close friend, Fr. George Williams stated in 2012, “He is who he is, there’s not like a public Jim Martin and a private Jim

Martin. I think what you see on TV is genuine.”104 In the same article, Fr. James Martin is described as having "800 close friends," while still calling his mother every day and bringing her to many of his events. Furthermore, he still kept in contact with college friends, which also maintain a tradition of deciding what Martin will give up for Lent each year. Such a personality seems indicative of Fr. Martin's wish to be shaped entirely by God, which requires remaining to true one's personality.105 Perhaps this attracted students because, in May of 2012, he was invited by universities to do a few commencement addresses including St. Joseph’s University in Philadelphia, St. Louis

University, and Immaculata University. Similarly, he was a commencement speaker at

Marquette University in May 2014 and received an Honorary Doctorate in Divinity from

Regis College, the Jesuit theological college within Toronto School of Theology in

November 2015.

In the October 7, 2013 issue of America, Fr. Martin relayed the emotion that welled within him at the sight of kindness between two strangers, indicating his desire to care for all. This exchange involved mercy and forgiveness, for one wrote his/her sin in a sandbox, and then another swept it away without peering at it. After witnessing the

104 Roewe, 16 105 Roewe, 16. 54

strangers embrace, Fr. Martin wrote his own three words of sin in the sandbox and experienced the same kindness from a friend in the pews. Furthermore, he uses this example to express his dissatisfaction with those that condemn certain religious practices, whether it is the Rosary or adoration for being too traditional or this forgiveness service for its unorthodoxy. Condemnations towards various expressions of faith can be as hurtful as condemnations towards others, just as the adulterous woman experienced from the crowd. Martin witnessed the love of God in this service, and that, to him, should provide the most significant criteria. He urged the reader to try whatever practice they may dislike, for they may realize themselves that God is within that practice as well as their preferred practices; God is everywhere. Martin wrote, "Never dismiss a possible avenue to God."106

A theme prominent throughout Fr. James Martin’s Catholic career, in the February

23, 2015 issue of America, he wrote about the actions of Saints. The beginning of the short article described a senior editor, John W. Donohue, SJ, writing a response to

Christopher Hitchens’ The Position (a book that slandered Mother Teresa, describing her taking political bribes) and relaying the horrible actions of Saints throughout the ages.107 By describing the imperfections of Saints, Fr. Martin exhibited the subtle notion of humility drastically needed as the world continues to become more and more divided, insisting that one's subjective view is the only one that matters.

In the December 21, 2015 issue of America, Fr. Martin wrote a piece that explored

Jesuit missions. In it, he described the awe felt by the Jesuit in many of

106 Martin, “Where the Spirit Moves You,” 11. 107 Martin, “Saintly Sinners, Sinful Saints,” 12. 55

their writings. Here, Martin embraced his Jesuit roots and missionary charism and reflected his yearning to connect with the stranger. He highlighted St. Jean de Brébeuf’s account of the remarkable hospitality of those he encountered within his mission. Martin argued that these missionaries suffered immensely to love, care, and minister those they encountered. Even when given the chance to leave, many returned, such as St. Issac

Jogues who lost his fingers, yet still asked to return to New France after healing in

France. Martin admired those that were willing to leave everything to truly love and care for the stranger. This love and inspired martyrs to lose their lives for others, something that seems almost unfathomable to the average person.108 It is through these examples that Martin condemned those that wish to wholly condemn all missionaries. He referenced The Jesuit Relations, a collection of letters from French Jesuits, to display the lengths to which missionaries went for inculturation; they learned the native language, ate unpleasant food, endure weather, manage unpleasant sleeping conditions, and even faced torture, yet despite all of this, they persevered out of their love for God and neighbor.109

Here, the reader witnesses Martin’s love of the other and his belief that one must go out of one’s way to serve others, even if it is at his/her own risk.

Division

As the 2016 election approached, Fr. Martin began to reference the political sphere more frequently. In the April 18, 2016 edition of America, he lamented about the petty name-calling coming from either side. Although he reminded his audience of the three

108 Martin, “The Martyr’s Field,” 14. 109 Martin, “The Martyr’s Field,” 14. 56

rules to get along in a Jesuit community whenever feeling frustrated: to remember this is not Heaven, you are not God and don't be a jerk. Using these, Martin advocated for more civil discourse on Earth.110 He expressed the audacity of calling another person in the pews a "bad" Catholic; politicized rhetoric and divide had problematically and thoroughly entered into parishes, right on schedule for the upcoming election. He discussed his frustration at the anonymity of social media and the ease with which one could attack another from behind a scene without fully considering the impact of his/her words. Such behavior begins to trickle into discourse as politicians yell at one another across the debate stage or state offensive comments while appearing on talk shows.

Then, these public figures give those in the private spheres permission to act in such a matter, creating hostility in homes, families, and communities. In all of this, Fr. Martin feared that charity was lost. Thus, in this article, he attempted to provide some antidotes to this virus. He wrote that people should always give others the benefit of the doubt, referencing St. Ignatius' Spiritual Exercises and the beginning maxim of .

As well as this, he advocated against attacking people personally. Therefore, one should not call another person a "bad" Catholic, but can discuss with the person why he/she might find his/her incorrect. Most importantly, he asked his reader to pray and always ask God how to help others see God, and, even further, to imagine the Trinity looking down on the other person with love. At the end of the article, Fr. Martin is sure to explain that he did not wish to discourage disagreement, he asked, "just don't be a jerk."111 This article provides an autobiographical view of Fr. Martin’s engagement on

110 Martin, “Don’t Be a Jerk,” 12. 111 Martin, “Don’t Be a Jerk,” 12. 57

divisive issues, particularly in later years after he published Building a Bridge. In 2016, he began his prominent advocacy for the welcome of the LGBT community through his outreach after the Orlando nightclub shooting.

In 2017, the same year he was established as a Consultor for Vatican’s Secretariat of

Communications, the publication of Building a Bridge solidified Fr. Martin’s perceived presence in the political sphere, despite that Fr. Martin says that his main purpose for writing the book was to reflect "on both the church's outreach to the LGBT community and LGBT community's outreach to the church." However, the book still received accusations against Martin and his supposed “political” agenda. Bishop Chaput began the criticism and was quickly followed by others. All of the negative attention even led to a few cancellations of Martin's speaking engagements. Paul Mankowski accused Fr.

Martin in his First Things’ review of the work that from the beginning he writes politically rather than pastorally. By saying “LGBT community,” he wrote, he intentionally framed it as a political objective for the “community” in this sense does not equate to communities formed on other grounds, such as faith, culture, ethnicity, family, recreation, fellowship, etc. This “community” is based on political interests and their belief in certain distinct values; therefore, it should be instead referred to as some kind of

“caucus.” Furthermore, “ally” cements this political alignment for it denotes political activity and activism rather than a charity.

From an article published in the January 1, 2017 issue of America, Fr. Martin explained his ideas on advocacy and appropriate actions to take. One way to stand in solidarity involves being outspoken and taking criticism for those with which one stands.

Because of the Catholic Church’s long history with schools, from elementary to

58

universities, Fr. Martin questioned why Catholicism’s message of love is not more clearly expressed among youth. Such an approach might clear up the misunderstanding of life issues as mutually exclusive.112 In the April 30, 2018 issue of America, in a commentary on “Gaudete et Exsultate,” Fr. Martin provided his philosophy of the balance of action and contemplation, which must be accomplished before true advocacy can be done.113

In an issue from the January 1, 2019 issue of America, Fr. James Martin reaffirmed his pro-life stance; however, he clearly articulated that this stance included everyone, from unborn children to refugees. He outlined that at this point, claiming to be pro-life in the Catholic faith often means to be against the other ideals for which he advocates.

Even when attending Catholic conferences at Catholic universities, a pro-life identification is no longer necessarily required. While he attended a conference on polarization, when he mentioned his pro-life beliefs to another attendee, she was surprised, but also relieved. Fr. Martin attempted to refute the false dichotomy between the various pro-life issues, such as immigration rights and abortion issues. However, a pro-life stance in the middle often does not prove easy to maintain, even for Fr. Martin.

When among those in which abortion truly is the preeminent issue, they often challenge

Fr. Martin’s advocacy for more “progressive” goals, such as migration, environmental protection, and LGBT rights prevent him from outright championing for an end to abortion. On the other hand, among those with whom he shares similar views on most social justice issues, they are horrified by his use of the term “pro-life.”

112 Martin, “The Church and the LGBT Person,” 24 113 Martin, “Rejoice and Be Glad,” 42. 59

This short, yet significant article, explains Fr. Martin’s belief that Catholicism’s relationship with the term “pro-life” should be more of a “profession of faith than as a political argument.”114 When this stance becomes a political alignment the true grayness to this stance is lost. This profession should be centered on awe for God’s creation, not merely as another requirement needed to be truly Catholic. With this perspective, to be

“pro-life” means to truly advocate for all life. As Fr. Martin stated in his article, “the life of a child at a border is precious, just as the life of a child in the womb is precious.”115

However, this profession of faith still requires advocacy for a holistic reflection of this profession in the ; a profession of faith rather than a political argument allows the space to reflect the pro-life issue across political aisles. This view is often referred to as the “consistent life ethic” or “seamless garment” approach, which can face ridicule from

Catholic leaders that fear such an approach will diminish “pro-life” efforts; of course, this is not the intended the outcome, as Cardinal Bernardin also explained. Rather this approach is meant to replicate Jesus' approach to life, and the phrase "seamless garment" directly refers to John 19:23-24, which describes the robe taken from Jesus before the crucifixion and for which the soldiers cast lots. By focusing on the life and human dignity at all stages of development, such a pro-life stance will further enforce the rhetoric employed by those that oppose abortion as well as those advocating for refugees.116 Furthermore, to be “pro-life” must also mean a commitment to stand for nontraditional “life issues” as well.117 In the January 2019 issue, Fr. Martin cited

114 Martin, Why I am Pro-Life, 36. 115 Martin, Why I am Pro-Life, 37 116 Martin, “Why I am Pro-Life,” 38 117 Martin, Why I am Pro-Life, 37 60

statistics that youth that identify with the LGBTQ+ community are five times more likely to die of suicide. As well as this, in many countries gay people, if their sexualities are discovered, are at a high risk of murder or torture; in eight countries, those that partake in homosexual activity can be subject to the death penalty.118

In 2019, when he had a private audience with the Pope, his prominence was solidified. He said Pope Francis discussed the pastoral care of the LGBT community during the meeting. However, many more traditional Catholics believed this to be a betrayal of Catholic values. As of now in 2020, in light of the Coronavirus, Fr. Martin has extended his welcome and compassion of the community to advocating for fellow

Catholics to stay home. He offers a daily prayer and reflection at 3 pm EST on Facebook

Live that is open to all. After the reflection, he asks for input and answers questions. To all, he provides the same love and respect, even those that criticize him for not wearing a collar during the session (this happened on one of the live streams in March 2020.

118 Martin, “Why I am Pro-Life,” 37 61

CHAPTER III

MIGRATION

One of Pope Francis’ major themes of his pontificate has been focused on

migration. As such, he personally visited a Vatican office “to assist migrants and

refugees.”119 He asks for the world to show migrants the same hospitality the people of

Malta showed St. Paul.120 He denounces the “Globalization of Indifference” and the

harm it causes to human dignity.121 In one of his fundamental documents, Laudato Si’,

he directly links climate change to forced migration, accurately placing the blame on this

situation on developed countries.122 As a result, he consistently calls the turning away of

migrants an injustice and prays that countries, especially the ones with an economic

system to support them, will welcome them.123 He devotes Masses to their plight and

does all he can to exhibit the issue to the world.124 He even dedicated a statue, “Angels

Unaware,” in St. Peter’s Square “representing displaced people throughout history.”125

Because of this work, he gains attention from Catholics, as well as the secular world,

attracting from hate to thorough support. All of this has brought migration to the front of

the Catholic debate.

119 See https://migrants-refugees.va/. 120 Merlo, “Pope at Audience: Give Migrants the Same Hospitality St. Paul Received” 121 O’Connell, “Pope Francis Reminds Christians..” 122 Pope Francis, Laudato Si’. 123 Wamsley, “In Christmas Day Message.” 124 Mickens, “Pope Francis Steps Up His Campaign for Immigrants.” 125 Povoledo, “Unveiling Monument to Migrants.” 62

Throughout this paper, I will use the term “migration” exclusively, except when historical documents refer to “immigration.” According to the Oxford English Dictionary,

“migration” is defined as the movement of a person or people from one country, locality, place of residence, etc., to settle in another”126 and “immigration” is defined as “entrance into a country for the purpose of settling there.”127 In the current situation, migrants are fleeing from other areas; whereas immigrants would be moving to the United States.

Therefore, I mean for the emphasis to deliberately be on the act of moving from one’s previous location rather than on the act of arriving in the United States. Therefore, I will only incorporate the terms "immigrant" or "immigration" when I am referring to historical writings that use them. For instance, I reference papal documents that incorporate the term as interchangeable with "migration." Furthermore, writers such as

Fisher and Dolan, as demonstrated in the rest of this opening, use the term to describe the historical movements of people, particularly Catholics of European descent. There are distinctions to be made between the movements of these people compared to the current migrants of today, but for this paper, they are not a central theme. With the rise of instant and global media, people today are much more informed about current events. As such, people are learning more directly the causes of migration. They can witness the extreme lengths in which these people attempt to begin a new life. Media can exhibit the conditions they are leaving, from murder threats to warzones to famine to lack of employment. All of these constitute a valid pursuit of a new life.

126 "migration, n." OED Online. 127 "immigration, n." OED Online. 63

Now, more than ever, people should experience towards migrants.

Migration has created the United States known today, and even more pertinent to this paper, American Catholicism. It was through the Irish, German, Italian, Polish, etc.,

Americans that Catholicism came to and flourished in the United States. These immigrants were not welcomed by many when they first arrived. The animosity against migration of any sort did not arise all on its own. Furthermore, even immigrants that did not practice Catholicism offered an opportunity for various religious orders to evangelize, particularly peasant farmers with little money that needed to adapt to life in urban areas.128 However, even with the early Catholic immigrants, disputes arose regarding the meaning of American Catholicism. Was it meant to be thoroughly Catholic or

American? Where did allegiance lie? As Jay P. Dolan wrote, “at the heart of the conflict were two basic issues: the definition of American and the definition of church.”129 As more and more migrants came to the United States, “American” became much more difficult to define. Similar to the administration of today, fear surrounding migrants prevailed. The Know-Nothings in the 1850s formed a political party centered on an explicitly anti-foreign and thus, anti-Catholic, agenda.130 In the 1920s, xenophobia prompted immigration restriction laws granting the country time to recollect and determine a stronger definition. People wanted to understand what it meant to be

American; how could one separate others to feel more secure in his/her identity. By

128 Fisher, Communion of Immigrants. 129 Dolan, The American Catholic Experience, 294. 130 Dolan, The American Catholic Experience, 295. 64

taking a break, they could look at the assimilation process, and thoroughly examine the

ideas of American culture. How did it exist? Does it exist?

The difference between the modern era and this early xenophobia centers around

the connection between Catholic and foreign. As the state has separated further from

religion, the emphasis of “Catholic” no longer matters as much as “foreign.” Therefore,

by “othering” another group, European American Catholics can belong to the majority

group. However, the immigrant church still created American Catholicism, even if the

emphasis of the term produced unclear connotations.

As for Catholicism’s views on migration and its relationship with social teaching,

a theme of the current papacy has centered on the plight of refugees and migrants. Pope

Francis often incorporates the challenges and hardships they face into his general

ministry. For instance, on January 22, 2020, he compared the risky voyages on which

men and women migrants embark with the readings that described Paul and his

companions' shipwreck. As he stated, these migrants also must face the same sea that

stranded Paul. Pope Francis uses his platform to relate the challenges of migration to

those around him to help cultivate understanding about the personal connection humanity

shares with one another and with Christ. He asks for Catholics to show God’s love

revealed by Christ to all, most especially, in this time, to migrants.131

Fr. James Martin and R.R. Reno both enter the migration debate with their own and preconceived notions. Fr. Martin worked in corporate for six years before having his

"reversion" and becoming a Jesuit. Reno converted to Catholicism and began working for a publication that is marketed as "America's Most Influential Journal of Religion and

131 Pope Francis, “General Audience Jan 2020” 65

Public Life." Martin can approach all issues from a pastoral perspective, while Reno must be cognizant of his obligation to sell copies of a magazine meant to greatly influence American politics and lives. However, both of these individuals still act under the label of their Catholic identities.

As Christianity should shape a Christian’s worldview, it then would follow that this religion would shape views on migration. How does Christ’s message transform one’s thoughts on migration?

Shared Values

Both RR Reno and Fr. James Martin recognize that the Church needs to be active in the world. In the post-Christendom modern world, the identity of the Church is in question, and as such, Catholicism needs to be established as something ethereal to human existence.132 They share the Catholic culture, even if it is manifested in different ways. In this, they comprise a minority of the United States; they actively practice faith, and that faith is not Protestant.

Because they are both members of the same Church, they are then both responsible for her actions. That does include the way and the amount she helps to form society and its structures, such as government, the economy, education, the arts, and politics.133 It also means that they are responsible for society’s influence on the Church.

For this to be effective, Reno and Martin must always embody Christ and the Gospels to

132 Nikolajsen, “Beyond Christendom,” 373. 133 Nikolajsen, “Beyond Christendom,” 377. 66

the best of their abilities.134 Even more so, their communities must reflect this, and then, the Church as a whole.

Human Dignity

As John Slattery wrote in his article, “Roman Catholicism became the first and largest Christian community to hold together a progressive acceptance of science with an insistence on universal human equality and dignity.”135 To be a Christian, particularly in this modern context, means one must constantly intertwine faith, reason, and beliefs on human dignity on all issues. Therefore, any support for any issue must be vetted through this process.

As modern society continues to grow, the problem of providing equal social rights amid increased mobility, especially due to forced migration and the difficulties of refugee placement. These same (political, social, health-related, and safety), are the same as the ones Jesus advocates throughout the Gospels and is proclaimed from numerous

Saints throughout the Catholic Tradition. To honor these rights, understanding, and integration are crucial components for a Christian society.136

In this age, more than ever, the Church, when recognizing human dignity, must show her message through actions rather than abstract Biblical passages, theological notions, and . In an age of fast-paced media, actions and human interaction carry even more meaning than a Twitter fight over a certain piece of doctrine. In the latter, true human dignity is forgotten in favor of upholding a supposed notion of Church doctrine or

134 Nikolajsen, “Beyond Christendom,” 376. 135 Slattery, “Evolution and Racism.” 136 Bischoff, Risks in Modern Society, 329. 67

teaching on the idea of human dignity. In the former, when genuine care and action is

taken to preserve the dignity of other persons, the Church’s mission is fulfilled.137 Not

only is human dignity upheld, but so is the dignity of the Church.138

Through the Gospel’s message, Christians throughout the ages have learned to

uphold one another’s human dignity. By distributing their possessions among the poor,

the first Christians illustrated the ideals of living with others in . Throughout the

Church’s history, Christians have provided food for one another, opened hospitals,

founded schools, funded shelters, and helped those on the margins of society. Through

all of this, they lived out Matthew 25:40, “as you did it to one of the least of these my

brethren, you did it to me.” As St. John Paul II wrote, “As far as the Church is

concerned, the social message of the Gospel must not be considered a theory, but above

all else a basis and a motivation for action.”139 If that is not enough, personal accounts of

injustice should be enough to provide proof of the burden laid on these people.140 These

accounts should demonstrate the true human dignity of those that suffer, creating a

neighborly connection even with those that one may never meet.

Furthermore, as scientific research continues to develop on theories such as

evolution, proof of the interconnectedness of the human race is strengthened. Through

this, human equality, especially through a logical perspective, becomes more clearly a

necessity. Knowing that 99.9 percent of all human DNA is the same provides further

evidence of the significance of an “ethic of universal human dignity.”141 Perhaps that has

137 Centesimus Annus, 57. 138 A’Beckett, “Displaced Ukrainians,” Migration and Media, 266. 139 Centesimus Annus, 57. 140 Catalano, “Representation of Unaccompanied Migrant Children,” Migration and Media, 243. 141 Slattery, “Evolution & Racism.” 68

helped the emphasis of in general in the Church. Recently, Saints such as

Oscar Romero (the archbishop of San Salvador murdered for his human rights

campaign), have finally been canonized by the Church and venerated as Saints. During

this momentum, the Church has a chance to continue to widen her visible representation

of sainthood to include humanitarian efforts that also reveal Christ’s path for the mystical

body.

Divergence

These two sides view migrants from different perspectives, particularly because

of the coverage they see. The media as a whole provides "the dominant voice of ideology

and the main source of the public's understanding of ethnic relations.142 Unfortunately,

not all media sources are created equal.

One side of the media profiles all migrants: They will attack the national ideals

with abstract and physical violence, and/or, they will provide nothing to the economy and

will only steal jobs.143 They are seen as a problem, or nuisance, to the country. They

consume media that only reinforces their privileged views that the migrants will never

fully assimilate to American culture. Articles displaying acts of crime, particularly those

that involved violence and sexual misconduct such as robbery, sexual assault, or

molestation, are featured more prominently than any of the positives that migrants

bring.144 Any sort of deviance from common behavior is scrutinized. As such, it appears

142 Koca-Helvacl, “A Humanitarian Disaster or Invasion of Europe?”, Migration and Media, 110. 143 Migration and Media, 109. 144 Koca-Helvacl, “A Humanitarian Disaster,” 107. 69

impossible that these migrants will ever be able to be controlled.145 Even if positive reports are made, the publication carefully marks individual distinction, subtly making one migrant seem "good," and allowing for the mass group to continue to carry a stigma.146 For the most part, migrants are portrayed as anti-social, delinquent, and, at worst, violent threats to the United States.

The other side’s media creates more of a compassionate perspective on migration.

They are often portrayed as visibly helping the economy. Furthermore, they provide descriptions of their tragic stories and the causes for their migration, meant to appeal to their audience’s empathy. In these cases, it is more likely the word “refugee” will appear.147 This word elicits more sympathy for their plights. The migrants’ emotional capacity, which is the same as the audience’s, is fully displayed.148 When it individualizes a particular migrant, it usually is done to exhibit the humanity of him/her.

In such cases, the migrant often offers his/her personal account. Rather, when a violent act is covered by a migrant, they are quick to attribute individual characteristics to him/her to explain that this is one individual from a much larger mass of people. For the most part, this media paints migrants as victims.149

145 Koca-Helvacl, “A Humanitarian Disaster,” 103. 146 Koca-Helvacl, “A Humanitarian Disaster,” 108. 147 Koca-Helvacl, “A Humanitarian Disaster,” 105. 148 Koca-Helvacl, “A Humanitarian Disaster,” 105. 149 Koca-Helvacl, “A Humanitarian Disaster,” 102. Although I cannot fully address it, this also poses problems for the reception of migrants. Even if it causes more welcome, in the current situation, it could also warrant a superiority of non-migrants if taken to the extreme. 70

With this divergence, it is harder for both sides to unite. Without this unity, it is much harder for the Church to act in the world. Separate worldviews will continue to grow farther apart until inter-Catholic unity appears impossible.150

National Security

Reno, and others with similar views on migration, believe that migrants and refugees pose a threat to the national status quo. He wrote of his belief that multiculturalists and their supporters, among them “self-righteous” feminists and “gay activists,” have forced the working class to pay for their .151 Similarly, throughout his time at First Things, Reno has advocated that the Democrats betrayed the ideals of the first Catholic immigrants that originally supported the party. Now, the

Republican party is the perfect political arena that has room for politicians to fight against threats to the Church’s vulnerable doctrine, as he stated in a piece for First Things in

2013:

“Today, the Democratic party is becoming increasingly hostile to Catholics whose

loyalty to the moral teachings of the Church threatens the cultural power of

secular elites. And so we're seeing a shift and the beginnings of a new political

alignment of Catholic leaders. They're making the same judgment call that the

great leaders of the immigrant Church made: Get on the side that will defend the

Church and protect the faithful, which today means the Republican party.”152

150 Haaramaki, O. “Mission and Unity,” 269. 151 Reno, “The Public Square,” May 2015. 152 Reno, “The Public Square,” Jan 2013, 6. 71

Now, however, the new Catholic migrants’ priorities (those most recently from Latin(x)

communities) garner much less value than the existing American Catholics’ fixation on

the preeminent issue of abortion and the like. Rather than trust the Democratic party to

not push religion and the Church out of the public square, Reno advocates that Catholics

reform the Republican party to cover the full range of Catholic Social Teaching; only the

Republican party will allow the Church space in politics. Therefore, Reno believes that

to protect the nation and the Church's relationship with it, all Catholics must pledge

fidelity to the red party. Although he admits it will be difficult to completely reform the

Republican party (it has been a bit contaminated with libertarian beliefs and not enough

emphasis on the USCCB’s moral exhortations on care for migrants), he reminds his

readers that “difficult is not the same as impossible.”153 As written by many of those of

whom Reno often references and admires, government and society must function as a

collective for individuals to survive. Furthermore, societies, and nations in that sense,

occur not because of man’s intentions, but because “society is more or less forced upon

him.”154 Society is irreplaceable; the Church, because it is a supernatural institution,

cannot replace civil society and the boundaries associated with it.

At the same time, if the society creates laws that contradict God’s law, and thus

humanity’s true nature, then it must be protested. This protest must be designed to fit

within the social context in which the law was created.155 This must be balanced with the

signs of the times. To effectively protest, people keep up with current events and politics

to fully understand the society they wish to protest. One needs to seriously and properly

153 Reno, “The Public Square,” Jan 2013, 6. 154 Sheed, Society and Sanity, 156. 155 Dillistone, “The Legacy of Max Warren,” 115. 72

discern before coming to the decision to dismiss society and its structural fixtures. As one cannot be too dependent on only his/her conscience. If one believes that the Church is inseparable from the mission in the world, mission in the sense of sending Christ's presence explicitly or not, then her members also must determine if their society follows this, or at least does not contradict it.156 Bringing Christ’s image into the post-

Christendom world requires a fickle balance between respect for society and following

Church teaching. Furthermore, the secular world separate from the moral majority does not accept “because the Church says so” answers, especially from an institutional Church standpoint. Therefore, one’s goal for society should be to humanize it; the atrocities of the last century have harmed the perception of God’s law in the world.157 In a sacramental sense, this requires trust and guidance from the Holy Spirit and a deep prayer life to fulfill God’s plan for the Church’s role beyond traditional ecclesiology.

There must be a tension upheld between trust in societies and Reno’s warning of the Enlightenment sin of pride: “thinking for ourselves.”158 According to Reno, if one is not careful enough, one's thinking can become reckless and transform into a sin of idolatry. appears unattainable or prideful. As Reno states, "authenticity seems to be similar to communism. It is a noble ideal corrupted by our disturbing tendency to be human.”159 Therefore, humans must remember that thinking and societies must always follow God; societies should not serve the individual, but the common good.

Reno believes that this happens when humans see themselves as “omnipotent beings at

156 Goheen, “As the Father Has Sent Me,” 356. 157 Goheen, “As the Father Has Sent Me,” 357. 158 Reno, “Pride and Idolatry,” 166. 159 Reno, “Pride and Idolatry,” 167. 73

to whatever we want.”160 He writes that to be God is the human’s greatest wish,

leading to a desire to rewrite laws to serve this purpose and reordering thoughts in a way

that they become idols that lead one away from God. If one’s society only serves

humanity for the sake of self-love, it will never maintain stability because the purpose of

God’s creation is to God. When governments, even democracies, begin to look

for more and more control, surely a problem is beginning to arise with the question of

what social authority is. In an attempt to that answer, Christians must be aware of the

blending of boundaries of God’s and the society’s laws.161 Society must be protected,

becoming a meager rebellion on God.162

A wise commentator from the 1950s, Frank Sheed operated in a world focused on

the communal Church’s “call to bear the gospel in the world.”163 Therefore, he worked

to reconcile this mission-focused emerging worldview with secular society. Furthermore,

in the post-World War II era, the West, as well as religious missionary institutions,

fixated on the growing nationalism of the areas of the world they imperialized, such as

the African continent and the Indian subcontinent.164 In a modern context, society had to operate in a different way regarding globalization and quick development.

Amidst all of this, Sheed advocated that society exists for the common good of all, even beyond one's particular society, although some argue that "men have to work together for the good of all are extraordinarily complex."165 This does not provide an

160 Reno, “Pride and Idolatry,” 176. 161 Sheed, Society and Sanity, 169. 162 Reno, “Pride and Idolatry,” 176. 163 Goheen, “As the Father Has Sent Me,” 355. 164 Stuart, “Overseas Mission,” 528. 165 Sheed, Society and Sanity, 158. 74

excuse to prefer one's self will over the common good. Working for the common good

almost certainly will require acting in the opposite of one's self-will, such as in the case

of distribution of goods (so long as that does not fall into a morally compromised

situation of authority).166 Sheed, meaning Caesar as the representative of any society (not

only one that is authoritarian), explains, “Any action that hinders the development of

man, that makes a man less than a man, is simply monstrous, a contradiction of the

function which is the sole foundation for his authority.”167 Therefore, the state is meant

to serve man, not the reverse. Hiding behind the protection of the state’s boundaries can

be compared to rich vestments, as they “so easily mislead the wearer into thinking he is

someone.”168

Refugees

By working with refugees, Fr. James Martin secured his confidence in his

vocation. By befriending and assisting scores of refugees, Martin had witnessed the

power of the love shown mutually between his order and those it assisted. Refugees

helped Martin see God in a way he never could have without them. Thus, his stories

from his time with Jesuit Refugee Services can easily inspire his readers to truly see the

profound humanity and goodness found within all people, even the “other.”169 His time

there brought him an experience of consolation that could not be obtained elsewhere. In

fact, in his book, The Jesuit Guide, he uses this work as his experience of the

166 Sheed, Society and Sanity, 159. 167 Sheed, Society and Sanity, 162. 168 Sheed, Society and Sanity, 164. 169 Martin, Jesuit Guide, 277. 75

Resurrection, showcasing the Ignatian style of imaginative prayer. By returning to his days in Kenya, he can encounter Jesus.170

From his experience, Fr. Martin has defended migrants and refugees since his early days in the Society of Jesus in the early 1990s. However, since the 2016 election when politicians began advocating for a “wall” on the border between the United States and Mexico, Fr. Martin began strengthening his assertions even more that the entire Bible is full of stories of migrants and refugees and the obligations Christians have to welcome them. He has often quoted Exodus 22:20, “You shall not oppress an alien.” For him, his advocacy for refugees and migrants falls entirely in line with all his other efforts to protect the vulnerable.171

Poverty

Like many contemporary readers of St. John Paul II, R.R. Reno consistently cites

St. John Paul II on economics; however, he rarely speaks to the Saint’s teaching on care for the human person, especially as it pertains to those seeking refuge. He makes the same mistake often warned by others that study John Paul II and his role in economics,

“the mistake made by those economists who think acting economically is the same as acting morally.”172 Yes, the right and of every person involve work; however, this must also be balanced with fair treatment in that work that reflects the dignity of the human being made in the image and likeness of God. Furthermore, that dignity extends to the ability to provide for oneself and one's family. Through work, one finds purpose in

170 Martin, Jesuit Guide, 303. 171 Sweeney, James Martin, 152. 172 Tondini, “Man and Work,” 1644. 76

that support, and if that is taken away by others because of inaccessibility caused by greed and unfounded xenophobia, John Paul II’s economic plan is violated. In Laborem exercens, the Polish Pope defended work as not a penitential need to overcome sin, but as the "eternal calling of man," meaning that all those fleeing to the United States in search of work are merely fulfilling their calling.173

St. John Paul II, in his encyclical Centesimus Annus, addressed the dignity that should be shown to immigrants174 particularly those on the margins. He advocated for fair and equal wages to be paid to all, including those that had migrated. He called for

"careful controls and adequate legislative measures to block shameful levels of exploitation, especially to the disadvantage of the most vulnerable workers, of immigrants and those on the margins of society."175 As economic advantages or disadvantages play a major role in any discussion about migration, this excerpt from St.

John Paul II’s document illustrates that from even from a hierarchical standpoint, migrants are still deserving of the same wages as others, even to the point of decisive decisions by trade unions. Later in the document, he pled for people to help the vulnerable around them, including migrants among the elderly and sick, by offering

“genuine fraternal support.”176 Again, migrants are deserving of the "fraternal" status; they are to be treated just like any other community member, neighbor, or even family member. He equated this with Christ's, the Church's founder's, own mission. As St. John

Paul II wrote, "the Church has always been present and active among the needy, offering

173 Gorzki, “Conservative-,” 34. 174 This is an instance in which I am following John Paul II’s usage, even though I would more accurately describe them as “migrants.” 175 Centesimus Annus, 15. 176 Centesimus Annus, 48. 77

them material assistance in ways that neither humiliate nor reduce them to mere objects of assistance, but which help them to escape their precarious situation by promoting their dignity as persons."177 To fulfill her mission, the Church must be present to those in need, and here, St. John Paul II agreed that migrants were included in this qualification.

Later in his document, St. John Paul II asked for intervention, believing “tragic crises loom on the horizon unless internationally coordinated measures are taken before it is too late.”178 Migrants and refugees are not merely problems for others to handle but should be addressed on an international level. National borders must be crossed to help fellow humans.

As a Jesuit, Fr. James Martin has had the opportunity to learn the Society of

Jesus’ ideals of poverty. As such, he has a world perspective that favors voluntary poverty, best characterized as Martin wrote in his book, The Jesuit Guide: “As the early

Christians used to say, the extra coat hanging in your closet does not belong to you; it belongs to a poor person.”179 From his experience living in other countries and near the truly impoverished, Fr. Martin has learned the merits of living in solidarity with others, as well as the deep struggle people face involuntarily. Of course, Martin transfers this trait to the Society as a whole, but the writer himself has an experience highlighting the difficulty that comes with such a changed mindset. He lived in the corporate world for six years immediately after his undergraduate graduation. He has experienced the benefits of wealth, yet still finds the merits of voluntary poverty, and the empathy that

177 Centesimus Annus, 49. 178 Centesimus Annus, 57. 179 Martin, Jesuit Guide, 195. 78

comes from it, far more valuable. It is through this poverty that Martin is enabled to more clearly see the importance of welcoming the stranger.

As Fr. Martin also wrote in The Jesuit Guide, “In the Gospel of Matthew, Jesus reminds his disciples that the test of a good disciple is not how often he prays, or what church he goes to, but how he treats “the least of these who are members of my family,’ that is, the poor.”180 He understands that this provides one of the hallmarks of the

Christian life; to live like Christ means to live among the least vulnerable and assist them in any way one can. While Martin worked for Jesuit Refugee Services in Kenya, he helped refugees in the slums of Nairobi create their businesses to care for themselves and their families. In doing so, he encountered the shacks in which they lived, often filled with almost nothing, but the bare essentials, such as a mattress and plastic pails to contain water and food. He described this as "dehumanizing poverty."181 This poverty surpasses any voluntary poverty and is the sort of poverty Jesuits see as their mission to eradicate, through advocacy, as well as direct work with the poor, most especially refugees.

Voluntary poverty means living simply and allows one to give more to the poor.

Furthermore, when one encounters the poor, he/she begins to understand the ability the poor have to survive on very little. Through this, one realizes the excesses in his/her life that he/she does not need. It sparks a sense of gratitude, something quite necessary for a life of charity.

180 Martin, Jesuit Guide, 196. 181 Martin, Jesuit Guide, 197. 79

Financial Self-Interest

From Christ’s perspective, finances and Gospel values should be intertwined. In this sense, when unbridled self-interest dictates economics without interference, Christ is no longer present.182 Neo-liberalism’s economics has combined with right-wing conservatives to create the current anti-government direction centered on the "belief in free-market economics and atomistic individualization."183 This belief sustains the idea that an economy will regulate itself, and through this, individuals should empower themselves. Deregulation and privatization serve as the main priority. Disruption from any outside source will taint the economy.

The CATO Institute, the largest libertarian think tank, offers a perspective on economics often situated on unbridled . It is this sort of libertarianism, centered on “small-government philosophy,” that has gained followers such as Reno.

Yet, even they occasionally fund art shows for the spread the cause of free speech

(something quite common to their values) even if it includes a piece called, “Rally for

Universal Healthcare.”184 As CATO’s president stated when asked why they allowed such a piece in the art show, “We may disagree completely with that artist, but that artist has the right to their point of view.”185 Even the CATO institute understands the value of respecting other opinions and sees this as a continuation of their philosophy. Small governments also equate to greater freedom of opinions and movements.

182 Yates, “Lesslie Newbigin’s Missionary Encounter with the Enlightenment,” 43. 183 Pineda, “The Politics of Think Tanks in Social Media,” 5” 184 Wecker, “What Does a Libertarian Art Show Look Like?” 185 Wecker, “What Does a Libertarian Art Show Look Like?” 80

However, new businesses started, and start, with migrants. Elon Musk, born in

South Africa, created Tesla. Levi Strauss, born in Germany, began Levi Jeans. Arianna

Huffington, from Greece, started The Huffington Post. Hamdi Ulukaya, born in Turkey, founded Chobani, Inc. And this is just the beginning. However, Reno makes no mention of these figures. In fact, Reno says migrants do not work. Migrants are coming to the

United States because there is a demand for labor. For countries with higher incomes, migrant workers are just one of the features of the economy.186 When employers call for migrant workers, they do so because the domestic labor force will not fulfill their perceived need. Often, when employers place preference on migrants over domestic workers, it is because they believe they have superior characteristics for the job they want to be done.187 Because of the lack of proper wage and work condition regulations, especially in agricultural fields, employers are also more likely to exploit migrants.188

Therefore, any perceived problem of migration would fall on the employer and economy; the migrants are merely responding to demand.

Migrants do the work no one wants to do. They are restricted to where they can work, making them more likely to be forced into a job that a domestic worker would not take long-term. Even if they come to the United States with higher education or from a highly skilled job, they must abide by these conditions. This also makes them preferable to employers who can take advantage of these highly qualified workers and force them into lower-wage jobs, i.e. a former engineer who now works in maintenance. Migrants provide the foundation of American society. They work in construction, building our

186 Anderson, Who Needs Migrant Workers? 15. 187 Anderson, “Reliance on Migrant Labour,” 25. 188 Anderson, “Reliance on Migrant Labour,” 26. 81

homes, offices, and academic buildings. They work in hotels, eager to help guests in any way they can. Farmworkers cross the US-Mexican border to pick food that will eventually land on Americans’ tables.189 They work to provide our gluttonous addictions to fast food. All of this and more, they do for little pay often living in poverty. All of this occurs when Americans allow money to be their idol.190

Of course, institutions of any sort require at least some amount of financial assets.

However, often financial interests are suggested to be countered by an increase in migration. Although many stories exist of God's divine hand taking care of finances when needed, particularly with religious orders, Reno often cites fear of financial ruin, particularly for the middle class and the United States, if migrants continue to enter the country. As for the Church, little reference is made as to the effect migrants might have on her financial well-being. It might be expected that migrants, as they are increasingly becoming the majority of Catholics regularly in the pews, are providing more funding for individual parishes. However, unlike the impoverished urban parishes that benefit from migrants, First Things and its patrons’ parishes view migration as a threat to their monetary well-being. However, Reno often references the importance of poverty, despite his assertion that the nation as a whole must be protective of her resources. He realizes that poverty is an immediately accessible way to obtain holiness. As he referenced in an article about Pope Francis and a critique of his papacy, "because Christ chose the path of poverty, to say that poverty is immediately accessible is to say that deep to

Christ is immediately accessible."191 Later in the same article, he further explains the

189 Inghammer, “The Employment Contract Revisited,” 194. 190 Willimon, “Preaching as Missionary Encounter with North American Paganism, 9. 191 Reno, “Pop Francis,” 39. 82

modern impulse “toward self-protection, which we do through accumulation.”192 Of course, he curiously did not directly reference financial means; rather, he instead emphasized the unnecessary push towards college degrees (Reno himself fell susceptible to this as he has a Ph.D.). Here, he advocated for the poverty of "credentials," rather than a material or monetary poverty, to be representative of the Gospel message.

Type of Arguments

Fr. James Martin uses a narrative to weave together his arguments. Through his stories of encounter, he can exhibit to the reader the other, and thus, the merits that can come from the causes for which he is advocating. His interests often come from personal experiences, providing a more genuine feel to any of his accounts.193

Fr. James often willingly admits he certainly does not know God's plans. He finds that acceptance a requirement to live a Christian life. If someone believes they know entirely what God's will or motives are, one should automatically have some suspicions.194 It is this humility that allows Fr. Martin to maintain a pastoral approach in his work. He willingly shares his struggles, tribulations, and mistakes. For instance, in his talk at the LA Congress, he shared his relationship with the story of Lazarus in the

Gospel. His spiritual director had suggested Martin pray with it as a way to combat his negative thinking and need to be liked. By praying with Lazarus, he was more capable of letting those unhelpful habits and desires die. In relaying this story to the crowd, he allowed himself to be vulnerable. This vulnerability provided his audience a glimpse at a

192 Reno, “Pop Francis,” 42. 193 Sweeney, James Martin, 168. 194 Martin, Jesuit Guide, 286. 83

real person, and thus, they have more context with which to base Fr. Martin's advocacy efforts. This vulnerability also allows him to actively engage with Scripture. He takes the Gospels as a serious encounter with Christ and His instructions to live on Earth and with fellow humanity.195

Reno also recognizes the need for vulnerability in modern society, even if he usually writes of vulnerability in the context of individual relationships and sex, which represents his Augustinian influence. However, he does recognize the need for understanding, beyond certainty and accuracy. Furthermore, Reno writes that "vanity is a far greater impediment to self-knowledge than ignorance."196 Vanity serves as an impediment to looking beyond one's self, the exact duty of anyone that belongs, and trusts a state entity. The individual good must be viewed as part of "a larger and all- encompassing communal good."197 Although modern Christianity has created a divide between the sacred and the political, a Christian must still look beyond self-interest to the common good in all situations, even if it requires the vulnerability of oneself.

Bernard Lonergan has written extensively about authenticity. Because authenticity is so important to revealing one's true motives, it is important to include this.

Furthermore, when authors demonstrate authenticity, they are more likely to motivate people from an emotional level. Lesslie Newbign, an ecumenical theologian, also taught that authenticity tied itself with the “personal self-disclosure of God.”198 Others will not be able to truly see Christ in another without this. Reno views inauthenticity as a barrier

195 Moberly, “Bible and Church,” 46. 196 Reno, “Politics and the Sacred,” 8. 197 Capaldi, “From the Profane to the Sacred,” 66. 198 Kettle, “Unfinished Dialogue?” 22. 84

to Christ-like connection. Perhaps he is following Lonergan’s advice that “one has to

grow in sensitivity and responsiveness to values if one’s humanity is to be authentic.”199

Reno certainly emphasizes values in his articles; however, he believes Americans need to

focus more on religiously nationalistic ones. These same values emphasize an

individualistic mindset quite popular in many Americans. This violates many ideas of

authenticity that serves a community, such as the definition Lonergan wrote, “Man

achieves authenticity in self-transcendence.”200 The only way to achieve such an authenticity requires a self-forgetting love and honesty that translates into a human society that transcends animalistic and tribal (in the political sense) tendencies. Reno is not alone in desiring authenticity, but “men are easily unauthentic” even if their “most prized achievement is authenticity.”201 Perhaps more dangerously, one may appear quite authentic, yet not be. This can lead to stark polarization, as Lonergan wrote, "Here, then, is the root of division, opposition, controversy, denunciation, bitterness, hatred, violence."202

Indeed, inauthenticity has been a common complaint of various liberation theologies, particularly as they connect to white supremacy and its corresponding oppression. A parallel to the xenophobia, and corresponding racism, that one can witness today in defenses against migration, the problem of racial discrimination from to demonstrates this, something of which many predominately white-led and conservative-leaning publications and their theologians fail to address. As Cone wrote in

199 Lonergan, Method in Theology, 51. 200 Lonergan, Method in Theology, 104. 201 Lonergan, Method in Theology, 254. 202 Lonergan, Method in Theology, 291. 85

The Cross and the Lynching Tree, black liberation theology “was a kind of

‘commonsense’ theology – a theology of the grassroots, for which one needed no

seminary or university degree in theology.”203

Because of his status in life, Reno has had little opportunity to encounter the

marginalized. He comes from a privileged background: his father was a lawyer, he had the means to spend a year rock-climbing in Yosemite, he has a Ph.D., etc. He was born with a support network full of ways to successfully navigate through his life. This provides him world access in which he never has had to encounter the marginalized in a meaningful way. Therefore, he already has a worldview that makes it harder to understand others. This only hinders his understanding of Christ and the Church, which often appears evident in articles that, although craftily written, provide a little encounter with God. Without this experience, sometimes Reno can fall short when discussing

Gospel values as they pertain to social justice. Particularly, he never outright

acknowledges that true evangelization includes presence and action, as well as verbal

outputs. By focusing on his articles and talks, rather than activism, he becomes simply an

evangelical devoid of a deep Christ-centric mission.204 This lack of social action

delegitimizes, or at least weakens, much of his evangelism. Furthermore, by wanting to

dismiss certain branches of Catholicism and acceptance of migrants into the American

Catholic Church, he begins to individualize himself, making evangelism a difficult task if

it is meant to refer back to the Church.205 A united community is the most accurate visible discipleship of Christ; if the Catholic Church as a whole cannot stay united, then

203 Cone, The Cross and the Lynching Tree, 118. 204 Kandiah, “Lesslie Newbigin’s Contribution to a Theology of Evangelism,” 53. 205 Kandiah, “The Missionary Who Wouldn’t Retire,” 47. 86

ecumenical relations are even less likely, not to mention the interconnected with non-

Christian religions.

Reno often focuses on doctrine within a Western American context. As such, his arguments fall flat because they remain on a political and sociological level that appeal to

American such as strict moral codes. For instance, he rarely makes use of the

Gospels (one of Fr. Martin's main methods). As such, he never addresses Catholic Social

Teaching, such as the preferential option for the poor. Despite his Biblical Studies, beyond his frequent references to Augustine and use of Old Testament verses without context to make various political claims, he rarely addresses the Bible, and, more significantly, Jesus. He fails to make explicit connections between his doctrine and opinions to Christian witness and Catholic action. In short, his understanding of the

Tradition is full of constriction.

Perhaps Reno's conversion to Catholicism, a move he made because he found the

Tradition to have much depth and meaning, even more so than his original high church

Protestantism, actually brought him out of touch with the basics of theology. While this can be a danger of Catholicism, it does not mean that it is inevitable. Reno may emphasize complex theological arguments that he attempts to simplify in his articles for readability, but not all Catholics in the religious periodical sector necessarily need to fall victim to a high theology. For some, like James Martin, encounter aids in bridging the gap between "university" theology to "commonsense" theology.

Encounter is certainly not devoid of opposition; in an encounter, many will face opposition in that very act. However, the distinction of this form of opposition to others involves the intent. James Martin does not incite opposition from his writings that

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discuss encounters, it simply occurs as a side effect of his intent to pastor. The

opposition Reno faces is welcomed; he expects to receive opposition and even finds that

to be a success. When he includes bits about the importance of counter-culturalism, often

it is written with the hopes of opposing those of the mainstream culture, which, in his

eyes, include anyone that disagrees with his views on human dignity and politics. Free

migration certainly does not align with Reno's "counter-culturalism."

As he wrote in his article, “Pop Francis,” “The habit of irony in our time

powerfully expresses our culture’s impulse to self-protect. Irony creates a safe distance,

an insulating layer. It’s a way to be with others without revealing ourselves.”206

However, humans still desire that deeper connection; accordingly, it can often appear to

the reader that Reno himself longs for that connection. In his fits against the current state

of "liberal" Catholicism, he distances himself from the larger Catholic community. By

consistently writing ideological articles, Reno can avoid any forced reveals of himself

and his values.

Reno stated in an article in First Things in 2016, that he agrees with Pope Francis’ understanding that “values” and “ideals” are “part of the contemporary toolbox for dissolving permanent truths.”207 However, Reno uses this to isolate himself from even those that still follow orthodox teachings. He tries to align only with those that protest perceived violations of Church teaching. One such example involves his admonishment against an archbishop that invited Fr. James Martin, to speak in his archdiocese. As Fr.

Martin tweeted in response to protests against his talk in Atlanta, "The irony: an

206 Reno, “Pop Francis,” 42. 207 Reno, “Homeless,” First Things Online. 88

archbishop, the legitimate ordinary of the archdiocese, invites a priest in good standing, who has stated he is not challenging church teaching, to deliver a lecture on the welcome that has been approved by the Vatican. Who is orthodox here?"208 The divide in the universal Church is ironic indeed.

Individualism wrestles with a sense of community when it comes to examining migration. In an age where religion is rapidly declining in social relevance, migrants, particularly those from the Latin(x) community, provide some energy. However, from some perspectives, the diversity that comes from these migrants provides an attack on the already existing Catholic community, at least what is left of it. Those convinced of the homogeneous purity required for a Catholic community thus deny the benefits of migration. However, in doing so, they limit Catholicism’s rate of survival. However, those, such as followers of the “Benedict Option” actually find this favorable, for they believe that by shrinking, Catholicism will be strengthened.209 They seem to omit the missionary aspects of the faith or the lessons of the gospels which focus on Jesus journeying without care if the towns he passed were favorable places for his message to grow. Despite this viewpoint, the overwhelming history of the rest of the Church demonstrates that American Catholicism needs diversity to survive.

Strategies

On November 8, 2016, Election Day, Fr. James Martin published a prayer on

America’s online platform that clearly outlined his religious progressive views. In it, he

208 Martin, The Irony:…, Sept 24, 2018, 10:57 AM. 209 Dreher, The Benedict Option. 89

reflected his relationship with the coming election, and, in his role as pastor and minister, created a religious address to God and for others:

“…

So help me to remember

what Jesus taught in the Gospels,

and what our church teaches,

especially about the unborn, the poor,

the refugee, the migrant,

the sick, the homeless,

the disabled, the hungry,

the elderly and the lonely.

Help me to remember the “least” among us,

and help me ponder in my heart

how to cast my vote for the good of all.

…

And when I meet people voting for someone else,

help me to take a deep breath and

give them the benefit of the doubt,

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because they are following their consciences, too.

Help me to remember

That even though they sometimes drive me nuts,

I don’t have to argue with them,

I don’t have to convince them,

I don’t have to hate them,

And I don’t have to demonize them.

Then, after the election, help me work for unity.

Because I know that’s what you want.

Amen.”210

In this prayer, the reader witnesses Fr. Martin's earnest attempt for unity. His strategy for his political views to spread is not a strategy at all. Fr. Martin does not want to thoroughly convince others of his beliefs; rather, in true Ignatian fashion, he prays for all to vote according to their conscience. He does not want to "demonize" those with whom he disagrees. He wants to work for unity. Fr. James Martin believes his responses to current events and political issues are part of his pastoral ministry. Part of his Jesuit formation was centered on accompanying and advocating for all those on the margins.211

210 Martin, “Election Day Prayer.” 211 Sweeney, James Martin, 154. 91

Furthermore, in his work, “Jim writes as a priest with a heart for mission and evangelization.”212 His writings serve as an extension of his ministry; he writes to show

Christ to others. Fr. Martin does not write to explicitly serve a particular agenda beyond

God’s love.

On the other side, Reno believes that universal civility is impossible for politics.

He finds that those advocating for civility are the same culprits behind giving passes to those who actively campaign for transgressions morally against Church teachings, such as “gay activists who denounce as bigots those who oppose them.”213 In the same article,

Reno describes anyone who did not agree with their agendas as "uncivil". Furthermore, this led to a long lament of the woes of fighting against the “Establishment’s” notion of normality.

Reno used the election of Donald Trump to showcase the frustration that had been building among the masses. Although he ultimately voted for Trump, he believed that the GOP deserved Trump because they had become too complacent. In an article for the

National Review in February of 2016, he explained that Americans were “tired of being policed by political correctness, often with the complicity of supposed conservatives.”214

He found it sad that it had to come to this, but also, Trump gives the American people a chance to become stronger nationalists, which will lead to a freer and less politically- correct government. Reno often defines this as the logical conclusion to any deep thought about American politics; however, his writing contains a layer of emotion similar to a Trump supporter that attempts to explain the merits of this administration without

212 Sweeney, James Martin, 130. 213 Reno, “The Public Square,” Mar 2013, 5. 214 NR Staff, “Conservatives Against Trump,” February 2016. 92

revealing any intertwining emotion and fear. Ultimately, Reno voted for Trump out of fear and frustration as he stated in his interview for The Atlantic with Green, as well as throughout First Things, and has settled that as his current solution to the fights in

American politics.

General Reform of Migration

The United States of America must welcome migrants to remain united as a nation; the hypocrisy that arises by denying all migrants is insurmountable. However, as a nation, certain boundaries also must be upheld by definition of its state status. Both

James Martin and RR Reno wish for migration reform; however, the sort of reform differs, as well as the transparency of their beliefs. Reno, partly because of the nature of his role as editor of First Things, freely identifies, articulates, and proudly proselytizes his opinions on migration. Usually, these opinions benefit restriction of migration and particular appraisals of the government's involvement. On the other hand, Fr. Martin constantly reiterates Jesus' commandment to "love thy neighbor" and identifies that migrants and refugees also belong in this category. He very rarely speaks out on particular policies nor openly supports particular politicians, especially in his pastoral role. Often, when any sort of political reform appears in his articles or writings, it centers on empowering his readers to advocate on behalf of migrants.215

True migration reform means the loss of jobs, and even lives, of other human beings. It leaves migrants in a constant state of fear. They never know when ICE might arrive or if they might be deported. They cannot go to the police if they encounter abuse.

215 Martin, “Five Things You Can Do to Help Immigrants at the Border.” 93

Martin often elicits emotion and empathy from his readers by discussing the human these migrants feel. However, both rarely address the historical impact of slavery and reforms, which might be a disservice to their audiences and the arguments they are trying to build. Rather than look beyond the current migration situation, neither

Reno and Martin appeal to historical similarities of their ancestral backgrounds which must include migration. Similarly, the Church as a whole should be examined, as well as the response, particularly in American parishes. Both could find answers there to figure out how to effectively speak to this issue while maintaining Christ's love for the world as well as individual political beliefs. One could witness the pitfalls of not Catholics not banding together, and the manipulation that comes from the disdain of migrant Catholics when one is most likely only a few generations deep in American citizenship.

Furthermore, there are still attempts from many Catholic parishes to harken back to those roots, in the form of Oktoberfests, Irish music, etc. Political ramifications from strict migration policies could be avoided if one is willing to glance meaningfully at the

Catholic American Church.

With President Trump’s election, Reno received a chance to share more of his thoughts on the migration policies in the United States, particularly as they relate to a

Christian democracy. Shortly after the 2016 election, Emma Green interviewed Reno for The Atlantic. The interview highlighted many of Reno’s political views. For instance, Reno mainly voted for Trump to avoid a “fantasy of open borders.”216 For

Reno, globalization, and its resulting migration, create a nation antithetical to flourishing

Christianity. He does not believe the nation should take on the role of the church, nor

216 Green, “Nationalistic Candidate,” Jan. 1, 2017. 94

does it have the capability. Instead, the nation should maintain a sanctuary for religion to exist. The nation must take necessary steps, even if they sometimes go against Catholic , to protect Christianity. For Reno, as well other religious conservatives, anti- migration is built on the preservation of a Euro-centric American culture. This has allowed Reno to justify his preference for Canadians over those coming from Latin

American countries; they are a better fit for American society. He provided similar remarks for the National Conservatism Conference where he argued that good Christians should be good nationalists.217

Often, the cultural impacts of migration appear in debates on migration policy.

As he stated in 2017 for an interview for The Atlantic, “I would argue that you can’t have multi-cultural democracy – there are no multi-cultural democracies. They’re all in states of civil war or parts of empires.”218 Although the interviewer asserted that the United

States was a multi-cultural democracy, Reno debunked this with an overview that this nation is vastly homogenous. With this notion, Reno reveals that he equates American nationality with a certain culture, which falls into a particular ethnic background.

Without explicitly saying so, Reno indicates that fear of an impure culture (ethnicity, religion, customs, etc.) most clearly forms his opinions on migration.219

He often reasserts the claim that foreigners that enter the country will ultimately hurt the lower-class the most, allowing himself the role of the poor's savior. For this, he states in the same article, that he's "guardedly optimistic" for the Trump administration, and only slightly fearful that it would become a "conventional Republican

217 Sitman, “National Conservatism, 9 Sept., 2019. 218 Green, “’He Was the Nationalistic Candidate,’” Jan. 1, 2017. 219 “Whose Nation?” 19 Sept. 2019. 95

administration." Martin's fear usually circulates violence committed or rights taken away from the vulnerable. When he does outright criticize government action, it is usually in response to a certain event, such as when he wrote an article on busting widespread migration after the US Customs and Border Protection agency used tear gas at the border crossing of Tijuana to ward off asylum-seekers. In that article, as he states elsewhere, he reminds his readers: "Remember what Jesus said about welcoming the stranger. He did not say welcome them when they had the right papers. He did not say welcome them when there were zero risks. He did not say welcome them when you could afford it. Jesus said, welcome them."220

Reno believes that the country should pass "moderate" migration limits.

However, he still wants tighter screening and limitations to certain groups. For instance, he wishes to limit the migration of Muslims to ensure the safety of Americans from terrorism. As he stated in The Atlantic article, “Limiting Muslim immigration may seem unnecessary now, but what about a terrorist incident where 1,000 people died – would that justify it?”221 He finds that most of those who lead this country, especially before the election of Donald Trump, did not take this threat seriously enough.

America needs migration reform, and a reform that has practical implications, at least according to Reno. As he states in one of his articles, "The very notion of limiting immigration – building a wall – gets Trump described as 'anti-immigrant.' But isn't job number one for our political leaders to protect the interests of Americans, which surely entails restricting the number of people who can immigrate?" At least Trump had some

220 Martin, “Stop the Assault,” Nov. 26, 2018. 221 Green, “Nationalistic Candidate,” Jan. 1, 2017. 96

sort of migration reform proposal. In his opinion, a wall provides security for the

American people. A beautiful wall gives protection even if it limits outsiders completely,

both literally and symbolically. They are necessary victims for the sacred United States

to flourish.

Nationalism has become Reno's best solution to the mass migration problem,

while Martin prefers a pastoral approach that focuses on Gospel values such as "love of

thy neighbor" and "welcoming the stranger." Reno sees current migrants as the threats

that might displace Americans, without a consideration that these new migrants from

various ethnicities might renew or enhance the current culture. He more accurately

advocates ethnic nationalism, or ethnonationalism, a clear contrast to Jesus’ welcome of

those from every nation.222

Encounter

As Pope Francis has expressed throughout his papacy, a ministry of encounter provides the most significant contrast for these two figures and their respective views on migration. Fr. James Martin spent significant time, in the middle of his regency and during a tumultuous time in his formation, working with and for refugees. His experience in East Africa changed him for, as he would say, the better. On the other side,

R.R. Reno has not disclosed in any sort of regular or major fashion his encounter with a refugee or migrant. These views on migration and its connection to human dignity relate to one's connection to those around him/her. If one has not truly encountered the “other,” it is much easier to assign abstract ideals to a certain justice topic. As Fr. James Martin

222 “Whose Nation?” 19 Sept. 2019. 97

stated, “The refugees broke my heart, too. They broke it open, helping me to receive

God’s love in a new way from people I would have never expected to know so well.”223

Theology, as Louth quotes from Orthodox theology, “does not ‘just’ mean the

‘study of God,’ but is a personal encounter with God involving prayer, worship, and metanoia.”224 Martin exemplifies this throughout his work and life, and especially so when it comes to his towards migration. On the other side, Reno seems to prefer ratiocination over this more well-rounded view of theology. He provides the reader with a chance to see the results of theology without an encounter with God. Reno appears to become more of a Catholic evangelical hybrid with a political agenda. He is unwilling to be persuaded by others and lives to show his opinions. He has painted himself as a crusader of Catholicism, without fully understanding what this is. In essence, Reno emphasizes a particular brand of Catholic theology that can sometimes forget that

Catholics are meant to live as Christ lived, as well as to love our neighbor as ourselves. It is hard to do that when the economy is one’s top priority. When morality becomes wrapped into money in any way, it has become spoiled. When one actively advocates against people in poverty without offering any sort of solution in return, he is blatantly ignoring the preferential option for the poor. In his articles, he often forgets to portray the human dignity of the marginalized, whether it is migrants, as in this case, or the vulnerable as seen recently in his article about the closing of the church during the

Coronavirus.

223 Sweeney, James Martin, 37. 224 Aquino, Receptions, 186. 98

Reno hesitates to fully express the Church’s influence on one’s politics. Rather, he manipulates Church teaching to support political beliefs. His sociological situation and ideologies provide him more moral formation than his theological understanding of

Catholicism. Fr. James Martin relies on the Gospels and his relationship with God to form his worldviews and pastoral techniques.

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CONCLUSION

As a result of this thesis, I have decided polarization will always remain. Yet, perhaps through understanding, we can begin to build a bridge across these two sides to fulfill our call to exist as a universal Church. It is hard for it to disappear when one of the current foundational pieces of the Church involves two opposite eternities: Heaven and

Hell. Maybe it will not be the same form of tension, but there will always be two opposing sides.

However, perhaps bridges in the form of personal relationships can offer hope that we will be able to remain one Church. I reflect on my involvement in ministry, albeit a very clumsy ministry. I recently received a thank you note and a handmade rosary bracelet from a student of mine that I have mentored the past couple of years. She is very involved in Catholic Life and has used this opportunity during the Coronavirus to begin doing morning prayer daily with Camp Damascus, an affiliate of the Steubenville conferences. She has completed a Marian Consecration and recently complained that her sister will not let her watch Fr. Mike Schmitz's Sunday Masses on Livestream because they are too long. She will kneel before and after Communion even if kneelers are not present. I would place her on one side of the spectrum.

On the other hand, I have also maintained a ministerial relationship these past two years with a student that openly identifies with the LGBTQ+ community as well as

Catholicism. She has attended Catholic school all her life and planned to participate in the University of Dayton’s Summer Appalachian Program, an immersion in which students live in community and participate in various activities in Salyersville, Kentucky.

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She is a Human Rights major and regularly participates in various demonstrations on campus and is an avid advocate for sustainability. She recently asked me to write her a letter of recommendation. I would place her on the other side of the spectrum.

The Church is called to be universal, to love all, and to welcome all. Yet, it will never be able to do that if we think there is a specific formula or pathway to God. Only through love and understanding can we begin to widen our perspectives. However, before that can happen, we need hope. I had a spiritual director, a Marianist, Fr. Jim

Schimelphening, who found “hope” to be the most important virtue of our time. Dr. Ross, a Comparative Literature professor I had at Purdue, repeatedly said “courage.” I believe they are both right. We need hope to have the courage and courage to have hope. In our world today, and perhaps in all worlds (I can only speak for our own), hope and courage are both incredibly hard to attain. We do not allow time for hope because we are continually rushing from one thing to another. As for courage, we do not think long enough to truly act with courage.

Therefore, to cultivate courage and hope, we must return to the imagination. We must allow ourselves to think freely beyond divides. We must not have rigid lines for various beliefs to exist. Thus, we must not allow the Church to become a stagnant entity.

We are not meant to go backward; the Church was always meant to transform and change with the times. This is not a compromise; this is imaginative courage and hope. When we become stuck and stop imagining new possibilities, we lose hope and courage. And that is when Catholicism dissolves.

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Where does the Church go from here?

The New Testament repeatedly illustrates that it is through love, both of God and others, that one professes Christianity. Even without that, however, each human still has value because he/she has been addressed by God. God has chosen to create every person, and thus, that creation is loved and meaningful. With this value, and even more so with a habit of practicing love, those that recognize God's address should be more than capable to ignore and dismiss any sort of shaming; in fact, disagreements should appear futile in the face of the infinite God.225 Therefore, a lack of aggressive response indicates a greater relationship with Christ, for one finds true virtue in Christ.

With this virtue, understanding of the sacred must journey outside the parish walls. Catholics must recognize the sacredness in each human and every creation.226

When Jesus became flesh, He signaled that all creation is good, dismissing any dualistic . Therefore, in each Catholic identity, the Mystical Body is still fully present and each is part of the people of God. If identity is to be considered sacred in this post-

Christendom world, then the divine must be allowed to be present in that way in all identities. If Truth can be found in one sanctioned devotion, then it must also be found in a Taize recitation of a Psalm, as that is the of the spanning Catholic Tradition.

For the Church to grow, particularly in the United State, Catholics must embrace diversity. Rather than disdain, excitement should fill the parish when newcomers enter through the doors. They must recognize that claims over God’s creation, or this nation,

225 Elliott, “Disgraced Yet Graced,” 173. 226 Van Tine, “Reflections, Analysis, and Significance for Human Ecology of Pope Francis’ Encyclical Letter Laudato Si,” 160. 102

do not have merit.227 God's gift of dominion requires care and cultivation in return, which includes care for the poor, marginalized, and migrants. To claim a Catholic identity, one must also recognize this requirement and repent for the destruction already caused by the Church’s endorsed .228

An Insurmountable Picture of Polarization

Evolution processes provide inevitable change. As such, Catholicism must continue to evolve as well. One side understands this evolution may include changes in practices, while another sees this change as scary and harkens back to a past that does not exist. Both, as a result, are trajected to embark on different “paths” of sociocultural evolution. 229 Until both sides understand that the state of American Catholicism will only become stable through unification, they will remain fragmented.230

Two Incompatible Perspectives

Inevitably, people with different convictions come together, they clash; their virtues simply do not align.231 One sees this throughout the Bible and other historical accounts. Therefore, the Church must come to an understanding that universally, all

Catholics cannot become one in a nonsacramental, nondoctrinal sense. Some would consider this a beauty of the Church; that one Catholic may focus on social action and see

227 Van Tine, “Reflections, Analysis, and Significance for Human Ecology of Pope Francis’ Encyclical Letter Laudato Si,” 151. 228 Van Tine, “Reflections, Analysis, and Significance for Human Ecology of Pope Francis’ Encyclical Letter Laudato Si,” 161. 229 Abrutyn, “From Chiefdom to State,” 423. 230 Abrutyn, “From Chiefdom to State,” 424. 231 Crook, “Honor, Shame, and Revisited,” 597. 103

the Eucharist as a further indication of Christ's work in the world while another spends time in adoration praying for the betterment of the world. Both are needed, even if one instinctually gravitates to one over the other, or another form of devotion all together.

However, whether one likes it or not, this divide will always exist precisely because of the universality of the Church. It seems unlikely that God intended each human to exist and worship in the same way. Thus, a paradox of the Church centers on universality and sameness while allowing for adaptation (for example, TV Masses in the time of COVID-

19) and different emphases.

However, one key component of this involves individuality compared with the community. In most cases, collective conscience better assures behavioral control, and thus, virtue.232 With the continued development of the individual, the power of collective conscience has waned more than ever before, at least at the surface level. Conscience examination has increasingly become equivalent to introspection. To modern subjects, it appears unfathomable to consider one's actions less meaningful than those of a community. Thus, one can easily write pieces condemning collective action to protect the larger community from Coronavirus. In this case, salvation relies on an individual receiving the sacraments and the Eucharist even at the risk of harming the world that exists outside of his/her primary perspective.

To provide evidence for their respective behaviors and views, they utilize pieces of Tradition and doctrine. For example, each puts different emphases on particular devotions for holy figures and images. One side ardently praises and refers to Dorothy

Day as the face of the service movement within the Church. On the other hand, one side

232 Crook, “Honor, Shame, and Social Statue Revisited,” 597. 104

may place significance on St. Therese of Lisieux’s story. Not that each side cannot claim each, but even in extensive thought and anecdotal questions, it proves quite hard to find a

Saint or religious figure not slanted for one particular flavor of theology. This produces a bigger problem when one attempts to explain a foreign Catholic to another

Catholic.

That being said, each side brings unique merits that should not be suppressed in the process of finding commonalities. Each provides a perspective of Catholicism that serves the Church uniquely. Once politics becomes intertwined with a brand of

Catholicism, the Church acutely experiences the tension between the two sides. While the umbrella of the Tradition allows for many forms of devotion, it may not permit such different ideas about social action and secular life.

Fr. James Martin: Jesus and Migrants

Most often, when Fr. Martin enters a conversation about the Church, Jesus becomes the main topic. As such, if confronted with a question of the Catholic response to migration, he would most likely pull from any of the many parables in the Gospel. For instance, perhaps he would refer to the rich young man who asks what he must do to enter Heaven. Jesus responds that he must give all he has and follow Him. Americans, consumers, in general, probably cannot fathom the idea of abandoning all possessions, yet that is what Jesus calls us to do. Catholics are called to follow Jesus beyond all other and obligations. In this, they gain more riches than they could ever imagine.

Similarly, the migrants’ rich cultural Catholicism could also provide many blessings for

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the American Catholic Church. Even if not Catholic, cultural differences teach diverse perspectives of the truth.

Fr. Martin challenges his audience to delve into the Gospels themselves to fully immerse in their teachings. It is a disservice to Catholics if it is only left to clergy or leaders to the Church if they only provide doctrinal answers and expect all to follow.

Following Christ, the embodied Word, is to follow a fluid path, not a rote set of rules.

The Church should continue the role of interpreting Jesus' word, but always with caution and an understanding that interpretation may not be a directly accurate account.

As such, Martin, like Pope Francis, would also challenge Americans to acknowledge the pain and suffering caused by their actions, particularly Climate Change.

As a result of the years of pollution and other forms of disregard for the Earth, people have been forced to migrate because of environmental . Migrants are increasingly fleeing areas devastated by environmental degradation. Both Francis and Martin advocate that Americans must not act indifferently to this suffering. As Pope Francis states in Laudato Si’, “Our lack of response to these tragedies involving our brothers and sisters points to the loss of that sense of responsibility for our fellow men and women upon which all civil society is founded.”233 To ignore the plight of migrants is to forget the basic foundation and function of societies: to serve and protect one another.

RR Reno: Talk of Doctrine

Reno, in his discussions, appeals to doctrine to assert his opinions, which are most explicitly political. Ironically, despite his claimed Catholic values, often his weak

233 Pope Francis, Laudato Si’, 25. 106

doctrinal arguments serve much better as clever political claims. He hinges most of his

articles on a more sociologically appealing slant, yet professes to hold uphold doctrine

more than other Catholics. He holds Truth hostage as something that may be misused if

it falls into the wrong hands. In these ways, he would never encounter Martin’s

exhortations for true discipleship because these would seem too flimsy to be worth

addressing. Instead, he would concern himself much more with attempts to find stark

mishandlings of Church doctrine, such as Martin’s book Building a Bridge, rather than talk about Jesus’ role in welcoming the stranger.

Dialogue

Even if Martin and Reno are unlikely to participate in a meaningful exchange, the fact remains that the sides they are meant to represent must still connect. Dialogue provides an answer to this engagement, yet for some that exist on Reno’s plane,

“dialogue” has a negative connotation. From the start, this side would have to be convinced that dialogue is not the same as compromise (although that is another issue that should probably be addressed). To dialogue, all parties must understand that there is space to learn and grow. To do so, one may need to look back at history, or perhaps, have all parties engage in an activity that allows history to dialogue with the present situation.234 Through this, each side may gather a better understanding of the social contexts from which the others have resided. Each side can recognize the lines that created the boundaries between them, as well as the congregations in which they currently engage.

234 Gilfoyle, “Spatial Forms of Ethnic Coexistence,” 596. 107

Each side must also examine their different approaches and determine if they can be compatible with one another. In some aspects, Traditional and modern Catholicism may need to fuse to create a new piece, similar to an architect attempting to create a building that pleases most.235 Keeping this possibility in mind, one should be able to more easily interact and appreciate another; all should be open to compromises to ensure the viability of all perspectives. In this creation process, an inclusive American

Catholicism must be upheld, similar to interreligious dialogue, in which each group wishes to work together for a common good, and ecumenical relationships, in which the goal is to establish a reconciled universal church without forfeiting individual denominations’ distinctions.

Interreligious Dialogue Rules and Guidelines

Before a dialogue can begin, those from different religions must have a willingness to talk to one another. There must not be any dismissal of feeling or sensitivities; this will inevitably shut down any chance for meaningful conversation.236

Furthermore, it must be established that there will be temptations from every religion to manifest ulterior motives.237

This all proves to be easier when people already have a habit of talking to others of different backgrounds in casual formats, which one might witness in certain cities that allow for these social advantages. Unfortunately, when one is used to more Western suburban neighborhoods that do not force inhabitants to talk to one another.

235 Salama, Demystifying Doha, 45. 236 Tait, “Out of the Ordinary,” 22. 237 Cantalamessa, “’The Righteousness of God Has Been Manifested,’” 431. 108

Furthermore, as discussed previously, the technological silos provide an even larger

chasm to overcome to effectively enter into interreligious dialogue in the United State. In

general, dialogue in person has become somewhat of a lost art.

Therefore, a larger organizational body must create space and agenda for a

dialogue to take place. For example, in the United States, the USCCB (United States

Conference of Catholic Bishops) would most likely charge themselves with this task if

they were interested in interreligious unity. For instance, a task force across various

religions for Climate Change could allow for very rich interreligious dialogue. They

could recognize their care for the common good and the prudence with which the nation

must act to prevent irreversible destruction.

Furthermore, all parties must recognize the interconnectedness of their actions.

Although the goal should not be to fundamentally change beliefs, there should be an

acknowledgment of the goal to make the world a better place for all. Following the

example of Climate Change, all parties, regardless of religious practice, have some guilt

of reckless acts against the environment. They must also understand the merit of this

shared home, and recognize that it is not an object to be treated however one wishes.238

To ensure dialogue, shared care, as well as shared harm, must be accepted by all.

Out of this, the love offered by each, even in a supernatural sense, can be more easily accessed and experienced. By dialoguing with one another about a significant mutual concern, a community between religions can be established. Those engaged in this process will begin to demonstrate feelings, rather than superficiality or cordialness, towards one another.

238 Dahill, Eco-Reformation, 50. 109

By engaging in dialogue, those involved remember the personal relationships

cultivated with people that practice different religions. Perhaps, they may even witness

the sacredness in the religion because of the sacredness of the individual who believes it,

for “the sacred is always deeply personal.”239 The person, and, as a result, his/her religion proves no longer to be foreign; rather than an abstraction, the different perspective is tangible. Because of the relationship between the individuals, they cannot simply disdain the other’s palpable differences. This stronger connection provides deeper value for the other’s point of view.240 Eventually, if all goes well, “othering” disappears entirely, and they all simply become humans, or, even further, collective people of faith.241

Once “othering” disappears, people can authentically learn from one another. For

instance, Bonhoeffer, a German Lutheran theologian who took a stand against anti-

Semitism and later was executed for his part in a plot to kill Hitler, admired Mahatma

Gandhi, a Hindu. Bonhoeffer believed that Gandhi, because of his strong non-violence

activism, “took Jesus more seriously than most Christians.”242 Bonhoeffer, partly

because of his strong confidence and standing in his theology and beliefs, could

recognize the similarities in their theologies. As such, he allowed his desire to learn from

Gandhi and his nonviolent resistance movement. In this movement, Bonhoeffer could

see Christ acting in the world, even if Gandhi himself was not of the same faith. Because

they each valued human rights and justice for all, Bonhoeffer could see himself, and his

Christianity, connected sacredly to Gandhi, and his . The Divine is at work in

239 Dahill, Eco-Reformation, 46. 240 Dahill, Eco-Reformation, 52. 241 Dahill, Eco-Reformation, 88. 242 Dahill, Eco-Reformation, 148. 110

each of them, just as the Divine is at work in any pursuit for the common good. All must remember their mutual “calling to love, the principal guideline for life.”243 This guideline must extend to all aspects of life and arenas of the world.

Do Not Start with Integral Disagreements

Again, one does not hope to force change when engaging in dialogue. Thus, it is impractical to begin a discussion with disagreements that could quickly begin to sound like attacks. Furthermore, each disagreement brings a history of prejudice and conflicts, compounded by political agendas.244 Anything that might hinder helpful ministerial or theological exchange must be avoided.

In the case of these two silos of the American Catholics, where there is hope to achieve some common approaches in helping the Church and wider good, some topics should especially be avoided. For instance, Pope Francis, although he sits in the Chair of

St Peter, creates quite a polemical problem. He can pose a threat to the ideal conservative

Catholic American lifestyle. His economic stances particularly cause an uproar. He often exhorts his frustration at an overly capitalistic world that places business interests over human life and dignity, as well as care for Earth.245 Therefore, to ensure a richer dialogue process, it might not bode well to appeal to Pope Francis’ past documents.

243 Dahill, Eco-Reformation, 63. 244 “From Conflict to Communion,” 318. 245 Lowy, “Laudato Si: The Pope’s Anti-Systemic Encyclical,” 51. 111

Common Ground

To ensure any fair and equitable dialogue, both sides must settle and agree on some commonalities. At all spectrums of Catholicism, there must be some common ground based on the fundamental truths of the Tradition.246 As well as this, an agreement could also be reached on the differences across the spectrum; they can answer by citing their disagreements.

Furthermore, in this case, the United States and Catholicism comprise an obvious overlap. In this case, it might be helpful to analyze what these two commonalities entail.

For instance, in this situation, does the United States have one national culture? And do both subscribe to Catholicism as a Church or is Catholicism merely an identity marker?

As the latter has already been alluded or discussed throughout this paper, the former requires more thought.

First, it is important to remember that national identity is not a critique nor praise in this paper; it simply is. In the previous chapter, this paper demonstrated that Reno placed the utmost importance on American culture to an extent that he strongly asserted migrants will not be able to sustain this. This short analysis is not a reflection of this thought.

Rather, as both parties, and, for the most part, the audiences they represent, would consider themselves Americans, and thus, this serves as a huge commonality. Both cherish this nation enough to write and advocate extensively for it, even if in a different way. Therefore, their care for the United States is evident. However, what might it mean to be American in this situation?

246 Junge, “Our Journey Ahead,” 253. 112

In a sense of national identity, both figures should ultimately view themselves as a member of the same "symbolic family" or "imagined community."247 If this is accepted, automatically, a sense of fraternity should be realized, perhaps even more so than their mutual Catholicism, as this is a more sacred identity. Both partake in a political process that elects government officials and acknowledges their moral duty to uphold their values when national culture requires them to do so. As a result, both appear to have a personal investment in the United States' affairs, such as feeling shame or pride with others on a national level. Furthermore, Fr. Martin and Reno have acknowledged and celebrated

Independence Day in some way.

Reno and Martin have been formed in the United States, automatically placing a certain slant on their thinking and work.248 As such, they are consumers and players in a , as this is embedded in them. Inevitably, their cultural, religious, and social lives are often intertwined with their economic activity. Therefore, they come from a social sphere in which individual success wrapped in financial gain motivates above all else. As citizens of the United States, they have “social closure” and in return are obliged to participate in this “quasi-familial,” overarching community.249 As such, they also have access to a certain status and resources.

From this, both need to acknowledge their privilege. Although one may talk more about the preferential option for the poor, it might be helpful to discuss the difficulties to truly adhere to this, particularly in the United States. As such, many of the poorest exist in the Latin American churches, often the places from which migrants to the United

247 Loyal, “State Formation, Habitus, and National Character,” 226. 248 Loyal, “State Formation, Habitus, and National Character,” 231. 249 Loyal, “State Formation, Habitus, and National Character,” 237. 113

States are fleeing.250 The disparity between Reno and Martin’s lives and theirs is insurmountable.

Discussion Between Liberals and Conservatives

The common ground discussed above, unfortunately, can create a dividing line between liberals and conservatives. For one, to which allegiance does one place the most significance? For another, false nostalgia for nationalism can create problems, most relevant and problematic for this thesis, xenophobia.251 If a liberal too strongly claims an

American identity, he/she could be labeled as racist. If conservatives are willing to affirm the cultures of others that are not the same, and therefore not correct, they may be criticized as too soft and not "American" enough. The American identity, as with any national identity, can be used as a weapon itself, as seen with the anti-migration agenda’s push towards far-right and populist candidates.252 In extreme cases, presidential candidates win with campaign slogans such as “Make America Great Again.”

This leads to the emphasis. For more conservative-leaning American Catholics, it is likely they will prefer a tight national isolation policy. In this instance, it appears one would be an American Catholic, or perhaps better phrased, a Catholic American. The universal Church’s Catholicism is not meant to overflow into American identity, rather

Catholicism merely provides morality for a certain party. Luckily, as American

Catholicism has joined forces with conservative Protestants, more common-ground is found in these fellow Christians than in the Compendium of the Social Doctrine of the

250 Lowy, “Laudato Si: The Pope’s Anti-Systemic Encyclical,” 54. 251 Loyal, “State Formation, Habitus, and National Character,” 243. 252 Loyal, “State Formation, Habitus, and National Character,” 251. 114

Church. Here, American politics inform faith. To be “pro-life,” a term commonly used

for political gain, dictates one’s vote more than faith reflection.

For more liberal-leaning American Catholics, there may not be an emphasis at all.

Rather, their sense of morality from Catholicism, in their liberal understanding, is upheld.

As a liberal American Catholic, perhaps liberal becomes emphasized. However, in some

cases, such as Fr. James Martin’s, it would seem that he is an American Catholic. His

Catholic ideologies inform his connection to his American identity. His American politics must conform to his Catholic faith.

Furthermore, instantaneous messaging and social media provide little time for reflection in this era, allowing for quick fire-starters and aggressive defenses. Rather than slow negotiation of adapting and information for various contexts, once something is shared, people can have immediate impressions and express them rapidly.

One need not even return to the source of the commotion to have displayed a public opinion about it. Perhaps it is here that liberals’ past actions of should shine.253

As Fr. Martin has demonstrated through his own social media presence, it is best not to immediately respond, or respond at all sometimes. Despite many accusations and attacks on his Catholic spirituality, he has still persevered in his grounded theological and spiritual writings and communications, allowing his audience to continue to focus on the

Gospel message and the richness of the Tradition.

253 Burkhardt, Global Perspectives on the Reformation, 49. 115

Thoughts on Their Fears

In this situation, one side fears change, and thus, diversity. These may threaten one’s identity in a certain social context. On the other hand, the other side fears the effects of not welcoming the stranger. As the world struggles, from Climate Change,

Coronavirus, etc., the fear of not providing for the common good accumulates. As Pope

Francis has stated, the priority should always be for the marginalized and the poorest. As such, when this is not the case, people are failing to uphold human dignity.254 If political agendas continue to take precedence, agreement and concerted action will never powerfully create change.255

Fear in of itself provides quite a problem for any Catholic. God as love should drive away all fear. There is no fear in love. Therefore, fear prevents one from acting with love. When an individual advocates for various agendas out of fear, little love is shown for it is forgotten in the face of these anxious outbursts. However, to begin to receive and genuinely bequeath love, one must allow for vulnerability.

Martin and Reno differ in the amount and type of vulnerability they are willing to show. As St. Thomas Aquinas says, “Only those who are in some way conscious of their own vulnerability can be merciful.” For Reno to show merciful views on topics such as migration and open churches during the Coronavirus, he would need to produce more articles which revealed himself as approachable. It is telling that while Fr. Martin has readily available most chronicles from his life, Reno only incorporates personal anecdotes when they explicitly either serve to build up his reputation as the conservative,

254 van Tine, “Reflections, Analysis, and Significance for Human Ecology of Pope Francis’ Encyclical Letter Laudato Si,” 163. 255 Van Tine, “Reflections, Analysis, and Significance for Human Ecology of Pope Francis’ Encyclical Letter Laudato Si,” 162. 116

converted Catholic writer, or when he can use them as a way to warn his readers of the pitfalls of Augustine’s passions.

To build bridges across the silos of the Church, we must be willing to address our pitfalls, as well as the mistakes of the larger brands of Catholicism to which we subscribe. All of us, like Peter, try to follow Christ, yet fall short in various crucial moments. Yet, he is still proclaimed the “rock” of the Church. Even in the failings of humans, the Church must manage to find a foundation. Richard Rohr alludes to this in an excerpt from his book Soul Brothers from which Fr. Martin references, "On the personal level, which is where it all starts, Peter is a grand and honest statement about how we all come to God. The pattern is a great surprise and for many a great shock and even a disappointment. We come to God not by doing it right but ironically by doing it wrong."256 If we become lost in finding the right formula for Catholicism, we will never find God.

256 Rohr, Soul Brothers. 117

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