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Aug/16

4

ISIS, God and The Devil

ISISAusten Ivereigh’s defense of Pope Francis’ response to ISIS appears to be, well, evolving.

Just the other day, he was arguing this:

[ISIS] is a wholly modernistic creation, a vehicle of power, the “technocratic paradigm” of domination and exploitation, applied to an ancient faith. ISIS militants are engineers, IT experts, lawyers and literalists; they are utterly Western, utterly modern, utterly unreligious.

Now:

First, the Islamic State might recruit mentally-ill teenagers from the banlieus, but it is far from being a bunch of psychopaths. Islamism is a violent ideology drawn from a purist Islamic fundamentalism. It is a version of Islam which radically differs from, and is rejected by, most of the Muslim world.

Second, a war with Christianity is key to its worldview. The Islamic State awaits the army of “Rome,” whose defeat at Dabiq, Syria, will initiate the countdown to the apocalypse

Of course ISIS recruits far more than “mentally-ill” teenagers, but Ivereigh’s recognition that it is a religious movement (however repellent) is a welcome acceptance  of reality.

Ivereigh goes on to explain that Francis has a “six-fold strategy in response to the Islamic State provocation”. Apparently it’s “well thought out, and it is effective”. I’ll leave you to read the full piece and judge for yourselves, but this, well:

For the radicals, violence is sacred, sacrificial, divinely-sanctioned – it is precipitating Armaggedon and the celestial triumph of Islam.

So when Francis declares that its violence is, as well as being evil and abhorrent, “senseless,” as he described the Nice massacre, or “absurd” as he said of the violence that slayed Hamel, he is dealing Islamic State a significant blow: the world’s leading religious authority has denied them the legitimacy of a religious justification.

This is a strategy, but it is, also, genuinely, demonstrating what true religion is.

Well no. The idea that ISIS or, for that matter, many of the people inclined, however remotely, to sympathize with them will pay the slightest attention to the opinion of a “religious authority” for whom they have no respect is, to put it at its kindest, naïve.

As to what a  “true religion” is, well, let’s just to say that religion takes  many forms, not all of them benign.

And then:

As a longtime discerner of spirits, Francis has a keen awareness of the workings of the diabolos, the great divider, and the subtle ways evil can persuade ‘good’ people to set themselves over and against ‘bad’ people.

Did Ivereigh felt the need for a little Greek, with its suggestion of erudition, to conceal the primitive beliefs that it describes: The Devil. No less.

Superstition, wishful thinking and denial do not a good “strategy” make.

· · · · ·

Aug/16

1

The Avoidance of Uncomfortable Reality

ISIS ChurchCross-posted on the Corner.

Crux:

Pope Francis on Sunday defended his avoidance of the term “Islamic violence” by suggesting the potential for violence lies in every religion, including Catholicism.

“I don’t like to talk about Islamic violence, because every day, when I read the newspaper, I see violence,” Francis said, when asked about why he never speaks of Islamic terrorism or fundamentalism when condemning attacks such as the murder of a French priest last week, who had his throat slit by an Islamic terrorist as he was celebrating Mass.

The pope said that when he reads the newspaper, he reads about an Italian who kills his fiancé or his mother in law.

“They are baptized Catholics. They are violent Catholics,” Francis said, adding that if he speaks of “Islamic violence,” then he has to speak of “Catholic violence” too.

Well, no, there’s a difference between a murder committed by people who happen to be of a certain religion, and murder committed in the name of a religion.

Francis is no fool.

He must know this, but still he says what he says.

And then:

 Although clarifying that he didn’t know if he should say it because “it’s dangerous,” the pope then admitted that terrorism grows when “there’s no other option.”

“As long as the god of money is at the center of the global economy and not the human person, man and woman, this is the first terrorism,” he said, defining it as a “terrorism at the bases,” against the whole of humanity.

No, money is not the “first terrorism”. Perhaps it’s worth mentioning that a good number of the more notorious Islamic terrorists have come from relatively comfortable backgrounds. They had alternatives—many alternatives—but they were drawn to violence by their understanding of God, as many have been before them, and many will be in the future.

Again, the Pope must know this, but he prefers, once again, to change the subject, talking, once again, about the wickedness of “money”, cheap, stale demagoguery with the stench of conspiracism about it.

It’s not really for me to say so, but I would think that Francis’ church has the right to expect rather more from him.

· · ·

Jul/16

30

Father Hamel: An ‘Absurd’ Killing?

church-apCross-posted on the Corner.

I posted something yesterday on Pope Francis’ disconcerting (there are other adjectives) response to the murder of Father Hamel in Normandy earlier this week, specifically with reference to this comment:

“I only want to clarify, when I speak of war, I am really speaking of war … a war of interests, for money, resources. … I am not speaking of a war of religions, religions don’t want war. The others want war.”

This, I argued, was wrong-headed for any number of reasons, not least the way that it effectively tried to downplay the wider religious significance of Father Hamel’s killing. That’s a topic that Damian Thompson has now addressed in The Spectator. Mr. Thompson, I should add, is not only an associate editor of The Spectator, but also the editorial director of the Catholic Herald:

Father Hamel was killed while re-enacting the death of Jesus Christ on the cross. That is the essence of the Catholic Mass, which — unlike Protestant commemorations of the Last Supper — is presented to the faithful as the same sacrifice offered by Jesus. To kill a priest who is saying Mass is therefore an act of unique desecration. You do not need to be a believer to grasp this point. Enemies of the church have understood it since the beginning: an early pope, St Sixtus, was beheaded during Mass in 258 ad by agents of the Emperor Valerian. Islamists, who reach back to the Dark Ages for so many of their actions, have rediscovered this crime. Their intense (and very successful) campaign to cleanse the Middle East of Christians reached its symbolic peak on 31 October 2010, when Father Thaer Abdal was shot dead at the altar of the Syrian Catholic church of Our Lady of Salvation in Baghdad. Fifty-seven other innocent people, many of them worshippers, died with him.

The gunmen who broke into the church during Sunday Mass were heard to scream: ‘All of you are infidels… we will go to paradise if we kill you and you will go to hell.’ They were members of an Iraqi faction of al-Qaeda that had declared war on churches, ‘dirty dens of idolatry’, and in particular ‘the hallucinating tyrant of the Vatican’. The motives of Islamic terrorists are sometimes hard to disentangle from their personal biographies and factional infighting. But sometimes they are obvious, and the only thing obscuring them is the politically correct preciousness of the liberal western media and commentariat. Many Islamic fundamentalists, including those who don’t participate directly in violence, loathe Christianity with a poisonous passion reminiscent of medieval Christian anti-Semitism. Its practice must be suppressed — either without violence, as in Saudi Arabia, or amid carefully staged scenes of bloodshed, as in Baghdad or Rouen.

In the 21st-century Middle East, Christianity has been suppressed on an astonishing scale….

Thompson goes on to ask whether the murder of Father Hamel will “awake Christendom from its torpor.” As evidence that it will not, he cites comments by Austen Ivereigh, a  biographer of Pope Francis and a  former spokesman for the English Catholic Church. Mr. Ivereigh is quoted as  referring to the ‘pointless banality of the Rouen murder’ and as urging us not to glorify it by ‘ascribing religious motives’.

Well, to me at any rate, the “religious motives” were  all too clear.

In a long, closely-argued piece for ABC, Mr. Ivereigh has now discussed the Pope’s response to Father’s Hamel’s killing, and specifically the description of the attack as “absurd” act of violence.

Absurd?

Ivereigh:

Absurd violence? The words seemed almost trite. There was no mention of martyrdom, or even of Father Hamel. The Pope’s attention was neither on the victim nor the perpetrator, but on the nature of the act; and rather than ascribing to it any religious or ideological motive, the Pope reduced it merely to an outpouring of hate. For Francis, it was not an attack, assault or a slaying – or any of the other terms we journalists love to use to dramatise – but a meaningless, pointless act; mere hatred; an absurdity…

Ivereigh duly tweeted the Pope’s words and duly received a disapproving response:

I was drawing attention, I said [to one critic], to the Pope’s focus on the act rather than the motives of the killers, which are at this stage – I was writing just hours after the event – frankly obscure. But based on previous ISIS-inspired acts, not least in Nice, the attackers were likely to be vulnerable, depressive losers lured into violence by radicals on the internet; to call them religious, I warned, was to buy into the Da’esh narrative, that this was a war of Islam on the West and Christianity.

This will not do. The murderers’ motives were never, frankly, that obscure, although elements in their mix might have been. Perhaps it’s easier for me, someone without any religious faith, to accept than it would be for Mr. Ivereigh, but people can be drawn to religion for any number of reasons, some noble, some far less so. Some of these people may be talented, secure and successful. Others may be “vulnerable, depressive, losers”, but they have all arrived at a religious destination, even if they may well have very different understandings of what that destination is.

Yes, there are good reasons to resist giving the current conflict with elements in Islam an incendiary label, and those reasons are strong enough to justify a noble lie or two, but lying to ourselves is not only unwise, but also dangerous.

Ivereigh cites the Archbishop of Marseilles:

“We are no longer in the realm of ideas,” he said – no small thing for a Frenchman to declare – but confronted with a very new kind of war, unknown until now.

Yes and no: Part of the effort to defeat ISIS must involve trying to understand its ideas.  Ivereigh argues” that violence has no part in God’s plan; it is no-thing; it is absurd.” Well, that may be true of his God, but, God is in the eye of the beholder, and He can take forms that are not always so benign as Ivereigh believes.

Ivereigh adds:

[ISIS] is a wholly modernistic creation, a vehicle of power, the “technocratic paradigm” of domination and exploitation, applied to an ancient faith. ISIS militants are engineers, IT experts, lawyers and literalists; they are utterly Western, utterly modern, utterly unreligious.

I can’t agree. In a post last year on the topic of whether ISIS is nihilist (it’s not) I noted:

ISIS, like most millenarian movements, believes in a cleansing fire (and, in its case, in setting it), and ideologically it explicitly looks back (to the teachings attributed to Mohammed)… but to think that this also involves an embrace of the technologically pre-modern is evidently a mistake.

And in another post on the same subject, I cited the British philosopher John Gray:

[F]ar from believing in nothing, Isis militants are possessed by faith. Though some reports suggest that the militants may have been fuelled by euphoria-inducing drugs, their attacks are not random acts of terror. They are moves in a methodical strategy of savagery that serves an apocalyptic myth. Isis is an explicitly eschatological movement, infused with fantasies of cataclysmic end-time battles and a universal caliphate.

Indeed it is. It’s not the first of its kind. It won’t be the last. And it will not be wished away.

· · · · · ·

Jul/16

29

Pope Francis: ‘Religions Don’t Want War’

Jacques HamelCross-posted on the Corner.

The day after an elderly Catholic priest is butchered in his church by Islamic extremists, Pope Francis offers up his explanation (my emphasis added):.

ABC:

Pope Francis says the world is at war, but is stressing that it’s not a war of religions.  Francis spoke to reporters on the papal plane en route from Rome to Poland, where he began a five-day visit Wednesday. Asked about the slaying of an 85-year-old priest in a Normandy church on Tuesday, Francis replied: “the real word is war…yes, it’s war. This holy priest died at the very moment he was offering a prayer for all the church.”

He went on: “I only want to clarify, when I speak of war, I am really speaking of war … a war of interests, for money, resources. … I am not speaking of a war of religions, religions don’t want war. The others want war.”

Let’s look at the Independent’s account of the murder of Father Hamel:

One of the terrorists had a handgun and began to shout “Allah Akbar” and the other had a fake bomb with a timer… They then gave a “sermon in Arabic” at the altar.

That looks like an act of religious war to me.

And as for the Pope’s claim that “religions don’t want war”, I can only suggest that he spend more time with the history books and, for that matter, some of the less benign passages in various sacred texts.

The final insult both to the truth and thereby to the victim is Francis’ resort (yet again) to conspiracy theory, with his references to some shadowy conflict over “interests, for money, for resources”.

Demagogues typically resort to conspiracism out of delusion or malice, as a device to mislead and, often, to draw the audience’s attention away from what is really going on.

I’ll leave you to draw your own conclusions.

· · · · ·

ShermanNational Catholic Reporter:

VATICAN CITY The participants of a first-of-its-kind Vatican conference have bluntly rejected the Catholic church’s long-held teachings on just war theory, saying they have too often been used to justify violent conflicts and the global church must reconsider Jesus’ teachings on nonviolence.

Members of a three-day event co-hosted by the Pontifical Council for Justice and Peace and the international Catholic peace organization Pax Christi have also strongly called on Pope Francis to consider writing an encyclical letter, or some other “major teaching document,” reorienting the church’s teachings on violence.

“There is no ‘just war,'” the some 80 participants of the conference state in an appeal they released Thursday morning.

“Too often the ‘just war theory’ has been used to endorse rather than prevent or limit war,” they continue. “Suggesting that a ‘just war’ is possible also undermines the moral imperative to develop tools and capacities for nonviolent transformation of conflict.”

….Just war theory is a tradition that uses a series of criteria to evaluate whether use of violence can be considered morally justifiable. First referred to by fourth-century bishop St. Augustine of Hippo, it was later articulated in depth by 13th-century theologian St. Thomas Aquinas and is today outlined by four conditions in the formal Catechism of the Catholic Church.

The Rome conference, held Monday through Wednesday, brought experts engaged in global nonviolent struggles to reconsider the theory for the first time under the aegis of the Vatican.

It comes after a number of theologians have criticized continued use of the theory in modern times, saying that both the powerful capabilities of modern weapons and evidence of the effectiveness of nonviolent campaigns make it outdated.

Yes, of course, non-violent campaigns can (mercifully) work, but they work most effectively within a society – and usually a society where the ground rules of dispute resolution are already broadly agreed.

Thus in the West, non-violent protest can be very effective. In, say, the China of Tiananmen Square that was not so true.

Similarly between states, non-violent campaigns are only effective if those states have already agreed that the issues over which they are disagreeing are not the sort of issues over which nations go to war.  Many states disagree with Japanese whaling, but they are not going to fight Japan over it. Instead they apply moral pressure.

But there are cases in which there is no agreed ‘non-violent’ mechanism to bring about (or halt) the change that one state (or para-state) wants to see. Non-violence, in the form of appeasement, was tried against the Third Reich. It didn’t work out.  Neither the Northern nor the Southern States of the antebellum US wanted to go to war, but, in the end, war was all that was left.

Scroll forward a century and a half. Will ISIS really be stopped by a campaign of non-violence?

National Catholic Reporter:

At a press event launching the conference’s final appeal document — given the title “An Appeal to the Catholic Church to Re-Commit to the Centrality of Gospel Nonviolence” — several of the event’s participants said the church should simply no longer teach the just war theory.

“I came a long distance for this conference, with a very clear mind that violence is outlived,” said Archbishop John Baptist Odama of Gulu, Uganda. “It is out of date for our world of today.”

No, Archbishop, it is not ‘outlived’.  And for a man from Uganda, a land ravaged by the horrors of the Lord’s Resistance Army, to say that is disgusting.

And do the Yezidi believe that violence is outlived?

Do Odama’s fellow Christians, martyred in Nigeria, Syria, Iraq and too many other places besides, believe that violence is outlived?

“We have to sound this with a strong voice,” said the archbishop. “Any war is a destruction. There is no justice in destruction. … It is outdated.”

Did the liberated peoples of Europe in 1945 feel that way?

Or read Sherman, that most eloquent, most reluctant warrior of genius:

“I confess, without shame, that I am sick and tired of fighting — its glory is all moonshine; even success the most brilliant is over dead and mangled bodies, with the anguish and lamentations of distant families, appealing to me for sons, husbands, and fathers … it is only those who have never heard a shot, never heard the shriek and groans of the wounded and lacerated … that cry aloud for more blood, more vengeance, more desolation.”

But:

“We can make war so terrible and make [the South] so sick of war that generations pass away before they again appeal to it.”

Back to the conference:

Marie Dennis, an American who serves as a co-president of Pax Christi International, said she and the conference group “believe that it is time for the church to speak another word into the global reality.”

“When we look at the reality of war, when we look at the teachings of Jesus, we’re asking what is the responsibility of the church,” she said. “And it is, we believe, a responsibility to promote nonviolence.”

Dennis also said she understands that people may raise concerns in rejecting the just war theory over needing to stop unjust aggressors. Her group, she said, agrees that violent aggressors have to be stopped.

“The question is how,” said Dennis. “Our belief would be that as long as we keep saying we can do it with military force, we will not invest the creative energy, the deep thinking, the financial and human resources in creating or identifying the alternatives that actually could make a difference.”

“As long as we say that dropping bombs will solve the problem we won’t find other solutions and I think that’s feeling more and more clear to us,” he said….

Even if we accept unchallenged her assumptions about what Jesus actually said (ancient hearsay, after all), there is a certain presumption (a presumption rooted in a sense of moral superiority) running through Dennis’ comments, the presumption that nations rush into war. That’s rarely true. Man is a violent animal, but he knows what war means too. If a country can get what it wants without violence, for the most part, it will. War is generally not the first resort.

And as for combating ISIS with deep thinking….

There is something rather sickening about the spectacle that this conference represents. The priests, nuns and theologians will preen, and lay their virtue out for all to see, but they do so safe in the knowledge that most people disagree with what they have to say.

To preach non-violence while safe behind the defenses that others will man is the behavior of a hypocrite and, worse than that, a hypocrite who freeloads of the sacrifices of those who he or she condemns.

And finally:

Ken Butigan, a lecturer at DePaul University in Chicago and executive director of the non-profit group Pace e Bene, said: “We have gotten a green light for months that this is something that Pope Francis is excited about moving forward on.”

“We are determined to support that momentum at this historical moment,” he said. “We know Pope Francis has a vision and we’re here to support that vision.”

The same Pope Francis, who just last June said this:

“The great powers had photographs of the railway routes that the trains took to the concentration camps, like Auschwitz, to kill the Jews, and also the Christians, and also the Roma, also the homosexuals,” Francis said, citing the death camp in Poland. “Tell me, why didn’t they bomb” those railroad routes?

Well, no one ever accused Francis of intellectual coherence.

· · · ·

Feb/16

9

Pope Francis, (Partly) Explained

FrancisHayek:

But the near-universal acceptance of a belief does not prove that it is valid or even meaningful any more than the general belief in witches or ghosts proved the validity of these concepts. What we have to deal with in the case of “social justice” is simply a quasi-religious superstition of the kind which we should respectfully leave in peace so long as it merely makes those happy who hold it, but which we must fight when it becomes the pretext of coercing other men. And the prevailing belief in “social justice” is at present probably the gravest threat to most other values of a free civilization.

Friedrich Hayek, The Mirage of Social Justice (1976)

· · ·

Jan/16

30

Mosquito as “Enforcer” of Social Solidarity

MosquitoAmerica Magazine is, in its own way, an entertaining corner of the religious left published by Jesuits. It’s a reliable source of by-the-numbers leftism supplemented by pious distortions, holy evasions, extra helpings of sanctimony and regular hosannas for the Dear Leader, the (more or less) Peronist Jesuit now presiding over the Vatican.

So I suppose it wasn’t altogether surprising to read this there:

Like the Ebola panic of 2014, Zika reminds the complacent of the affluent world of a kind of enforced solidarity with folks in poorer regions, an impoverished and sometimes cruel imposter of the true solidarity we are called to embrace.

And for added points:

Zika joins an unhappy collection of diseases making the jump from tropical regions, where some of the world’s poorest people reside, to temperate zones of affluence. Global warming may be making previously hostile geography more amenable to the major vector for these illnesses, the humble mosquito.

Ah yes, global warming. Of course.

· ·

Sep/15

19

The Political Religion of Jorge Mario Bergoglio

descamisadosThis intriguing piece by Claudio Ivan Remeseira is a (very) long read, but (very) well worth it. It underlines yet again how much Pope Francis remains shaped by the intellectual and religious traditions of his homeland. That might be disappointing for anyone who wants to slot him into the neat categories of the American political debate (Francis is neither liberal nor conservative) and it will disappoint anyone who might have hoped that a pope might be a little less, well, parochial, but there we are.

An extract:

During the first decades of the 20th century, after the so-called Modernist crisis and the battles against secularism and its offspring — unfettered capitalism on the socio-economic side, liberal democracy and communism on the political one — , the Papacy devised a strategy to regain center stage in world affairs. In Argentina, this political-religious creed took the form of what Italian historian Loris Zanatta called “the myth of the Catholic nation”.

…In this theology, the People are defined in a narrow sense as the poor and the dispossessed. Yet in contrast with the Marxist analysis of economic inequities deployed by Gustavo Gutiérrez, Juan Luis Segundo, Leonardo Boff and other stalwarts of Liberation Theology, the Argentine theologians emphasized the study of national history. Their interpretation of Argentina’s past, however, was also polemical. It was a rebuttal of the mainstream storyline that celebrated Argentina’s progress as a triumph of the Liberal elite that had ruled the country from the second half of the 19th century to the rise of populism in the 20th century. Starting in the 1920s, anti-liberal intellectuals who called themselves Revisionists turned that narrative on its head. Their hero was the bête noir of Liberal historians, Juan Manuel de Rosas, a governor of Buenos Aires who exerted his power over the whole country from 1829 to 1852, when he was deposed by a former loyalist.

As a young priest close to the Iron Guard, a right-wing Peronist group, Bergoglio absorbed those ideas, which have stuck with him to this day. According to fellow Jesuit theologian Juan Carlos Scannone, Bergoglio’s “four principles” of good governance (Time is greater than space; Unity prevails over conflict; Realities are more important than ideas; The whole is greater than the part), were extrapolated by him from a letter Rosas wrote in 1835 to Facundo Quiroga, another powerful Argentine caudillo, explaining why he opposed the drafting of a national Constitution. Those principles are constantly invoked by Francis and constitute the mainstay of the fourth chapter (“The Social Dimension of Evangelization”) of his apostolic exhortation Evangelii Gaudium.

In 1960 and 70s Argentina, the Rosas-Perón parallels were a truism of political debate — a popular leader who fought for the country’s wellbeing against all-powerful foreign interests and their treacherous local representatives. For Revisionists, the antithesis People vs. Anti-people is indeed the driving force of national history. The Anti-people encompasses all historical and present-day forces that thwart the People’s way to its Liberation: the political and corporate establishment, the anti-Peronist middle class, and an old enemy of Catholicism: the culture of the Enlightenment, the uprooted intellectualism of those who worship abstractions such as Liberty and Democracy and are always looking abroad for inspiration instead of embracing the originality of their own national experience.

The theologians of the People added to the mix a few more elements of the zeitgeist — anti-Imperialism, anti-colonialism, dependency theory and its center-periphery dualism — and wrapped it all up in the revolutionary language of the era. But their most lasting contribution was the justification of popular faith, another of Francis’ recurrent themes.

And (my emphasis added):

For all the efforts made after Vatican II to find an accommodation with contemporary world, there is something at the core of this world that rejects those efforts, a radical incompatibility. In the last analysis, the issue continues to be secularization. The challenge for the Catholic Church is how to accommodate to today’s world without being assimilated into its secular values.

Francis’ mindset straddles this divide. One Anti-Modern trait of his thinking is his mistrust of Liberalism. Despite his constant appeals to political tolerance, Francis’ political thought is rooted in a pre-modern, organicist view of the community as foundation of social and political life. Liberal democracy and the modern doctrine of human rights are the antithesis of that view. In Evangelii gaudium, the word “people” appears 164 times; the word “democracy”, not once.

Another trait is his hostility toward capitalism. Far for being inspired in any left-wing or Marxist philosophy, Francis’ anti-capitalism comes down from the European right-wing writers of the early 20th century, who in turn found their source of inspiration in the Middle Ages. At the final stage of the Cold War, John Paul II made a timid move towards accepting the market as an autonomous social force. In the age of the anti-globalization movement, Francis would have none of it. His critique of capitalism seems to go even further than the objections traditionally made by Catholic Social Teaching since Leo XIII’s Rerum Novarum. It is when indicting the world’s economic woes that Francis strikes his most prophetic tone (which, by the way, is another characteristic of Argentinian theology). The encyclical Laudato si, his great jeremiad against the evils of capitalism, has established Francis as one of the world’s foremost critics of Neoliberalism….

Seen from this perspective, the fact that capitalism has done so much for so many counts for very little with a pope who continually–and with somewhat unbecoming ostentation–humblebrags that he is a pope for the poor, heading a church for the poor. And that church needs the poor to remain poor if they are to continue to be its foot-soldiers in the long war against modernity.

Link
https://medium.com/@hispanicnewyork/pope-francis-per%C3%B3n-and-god-s-people-the-political-religion-of-jorge-mario-bergoglio-2a85787e7abe

· · · ·

Sep/15

19

Will the Pope Make Time for Cuba’s Dissidents?

RaulFrancisCross-posted on the Corner

Washington Post:

HAVANA — Pope Francis plans to meet with Cuba’s president and its priests, its young and its sick, its churchgoers and its seminarians as he travels around the island starting Saturday. But not with its dissidents.

The absence on Francis’ agenda of any meeting with the political opposition has sparked bitter critiques from dissidents who say they feel let down by an institution they believe should help push for greater freedom in Cuba. Papal observers say it’s likely Francis will speak strongly to Cubans about the need for greater freedom in their country and may speak to President Raul Castro in private about the same topic. But in shying from meetings with dissidents, the pope is hewing largely to the Cuban Catholic Church’s strategy of advocating for change within bounds laid out by the communist state rather than pushing the system to change as John Paul II did in Eastern Europe. There is no one Cuban officials consider more out of bounds than the country’s dissidents, whom they call mercenaries paid by the U.S. government and Cuban-American interest groups in Miami.

Vatican spokesman Federico Lombardi said this week that Francis had not accepted any invitations to meet with dissidents, and well-known opposition members told The Associated Press they have received no invitation to see him. Popes rarely meet with political opposition figures during their foreign trips and neither St. John Paul II nor Pope Benedict XVI met with dissidents during their respective 1998 and 2012 visits to Cuba, prompting similar criticism.

Deservedly so (although it should be remembered that John Paul II hardly behaved like a pillar of the establishment during his visits to communist Poland).

As for Benedict’s visit to Cuba, it’s worth taking another look at a piece in Foreign Affairs by Victor Gaetan that I linked to back in January.

Here’s an extract:

[Havana’s Cardinal Ortega] was never popular with regime opponents because of his determination to avoid confrontation. While Benedict was in Cuba, Ortega refused to arrange a meeting between the Pope and opposition leaders. Instead, devout Catholic opposition leaders such as Oswaldo Paya found Cuban security surrounding his house to prevent him from attending Benedict’s public Mass. Five months later, Paya was killed in a car accident suspected of being engineered by state agents.

No investigation has ever been completed. Although Ortega presided over Paya’s funeral, his family says the cardinal did nothing to protect or promote the democracy movement Paya fostered….

But Ortega likely isn’t losing sleep about this criticism. He has a different vision of Cuba’s future: A few days after Francis was elected, the Havana Archdiocese published a document containing 23 proposals produced by a group, Laboratorio Casa Cuba, comprised of “professors and researchers of diverse ideologies (Catholics, critical Marxists, republican–socialists, and anarchists).” It’s a Christian social–democratic program, with an anti-American cherry on top.

Pope Francis has a special responsibility when it comes to Cuba. By doing his bit to help engineer the restoration of diplomatic relations (and more) between the US and Cuba, he gave the dictatorship in Havana no small boost. If he were to meet some dissidents, it might go some way to dispelling unkind suggestions that Francis is inclined to look too kindly on the authoritarianism of the left. For good or ill, this pope has shown himself capable of delivering surprises. He should spring one on the Castro brothers by meeting some of the brave men and women who dare stand up against them.

Links
http://www.nationalreview.com/corner/424292/will-pope-make-time-cubas-dissidents-andrew-stuttaford

https://www.washingtonpost.com/world/the_americas/pope-plans-to-duck-dissidents-in-cuba-spawning-criticism/2015/09/18/c0e903a8-5dba-11e5-8475-781cc9851652_story.html

http://www.nationalreview.com/corner/395604/vatican-and-cuba-some-more-background-andrew-stuttaford

· ·

Aug/15

23

Is A Papal Lecture on US Immigration on the Way?

Pope FrancisCross-posted on the Corner:

Will Pope Francis use the privileged platform—an address to Congress—that he has been given (why?) by Speaker Boehner next month to say something about immigration?

Roll Call:

Many advocates for revamping immigration laws have tried to coax Congress into action over the years, but a particularly powerful one will be arriving next month: Pope Francis. Lawmakers and immigration activists expect the pontiff’s message will resonate beyond Capitol Hill and inspire members of Congress and their constituents. The pope’s U.S. schedule includes an address to Congress on Sept. 24 and a meeting two days later with immigrants and Hispanic families at Philadelphia’s Independence Mall.

“He’s been clear on our failure to respond appropriately to immigrants and refugees,” Rep. Jim McGovern, D-Mass., told CQ. “I don’t think anyone will have any doubt on where the church stands on immigration after the pope visits the United States.”

…The Holy Father would enter the United States by crossing the Mexican border if he had the time, according to Cardinal Oscar Rodríguez Maradiaga, the head of a papal advisory group of cardinals, during remarks in March before a Georgetown University audience.

McGovern, one of 169 Catholics in Congress, noted many Catholics might not be familiar with the church’s catechism that “more prosperous nations are obliged, to the extent they are able, to welcome the foreigner in search of the security and the means of livelihood, which he cannot find in his country of origin.” He said he hopes the pope’s words will affect his colleagues who are opposed to a comprehensive immigration overhaul and encourage them to reflect on their actions.

“It may move some, it may not move others,” McGovern told CQ. “But I hope it makes those who have been obstructionist feel uncomfortable.”

Quite why they should feel “uncomfortable” escapes me. The duty of these elected officials is to their constituents and to the best interests of their country. I doubt if those will be the grounds of any appeal that Francis may choose to make.

We’ll have to wait and see what he comes up with, of course, but, judging by Francis’s track record, most notoriously a homily he gave on the Italian island of Lampedusa not long after becoming Pope, he will indeed have quite a bit to say on the topic, little of it sensible.

As I’ve noted before, the Pope’s words on that occasion were analyzed by “Theodore Dalrymple” (Anthony Daniels) for Law and Liberty in a powerfully-argued piece that will, I suspect, turn out to have little in common with the hagiographic mush that is likely to characterize most mainstream media coverage of the upcoming papal visit. It is, therefore, well worth re-reading now, not least as some sort of inoculation.

Here’s an extract:

In his homily, the Pope decried what he called ‘the globalization of indifference’ to the suffering of which the tragedy of the drowned [migrants] was a manifestation and a consequence. Our culture of comfort, he said, has made us indifferent to the sufferings of others; we have forgotten how to cry on their behalf. He made reference to the play of Lope de Vega in which a tyrant is killed by the inhabitants of a town called Fuente Ovejuna, no one owning up to the killing and everyone saying that it was Fuente Ovejuna that killed him. The West, said the Pope, was like Fuente Ovejuna, for when asked who was to blame for the deaths of these migrants, it answered, ‘Everyone and no one!’ He continued, ‘Today also this question emerges: who is responsible for the blood of these brothers and sisters? No one! We each reply: it was not I, I wasn’t here, it was someone else.’

The Pope also called for ‘those who take the socio-economic decisions in anonymity that open the way to tragedies such as these to come out of hiding.’ With all due respect, I think this is very loose thinking indeed of a kind that the last Pope would not have permitted himself. The analogy between the two situations, the murder of the tyrant in Fuente Ovejuna and the death by drowning of thousands of migrants, is weak to the point of non-existence. After all, someone in Fuente Ovejuna did kill the tyrant; no one in the west drowned the migrants. Is the Pope then saying that Europe’s refusal to allow in all who want to come is the moral equivalent of actually wielding the knife?

By elevating feeling over thought, by making compassion the measure of all things, the Pope was able to evade the complexities of the situation, in effect indulging in one of the characteristic vices of our time, moral exhibitionism, which is the espousal of generous sentiment without the pain of having to think of the costs to other people of the implied (but unstated) morally-appropriate policy…..

And Dalrymple did not overlook the Pope’s descent into the intellectual squalor of conspiracism, territory, I would add, that Francis has since chosen to revisit on other occasions:

The Pope’s use of a term such as ‘those who take the socio-economic decisions in anonymity’ was strong on connotation but weak on denotation, itself a sign of intellectual evasion. Who, exactly, were ‘those’ people? Wall Street hedge fund managers, the International Monetary Fund, opponents of free trade, African dictators? Was he saying that the whole world economic system was to blame for the migration across the Mediterranean, that the existence of borders was illegitimate, that Denmark (for example) was rich because Swaziland was poor, that if only Losotho were brought up to the level of Liechtenstein (or, of course, if Liechtenstein were brought down to the level of Lesotho) no one would drown in the Mediterranean? There was something for everyone’s conspiracy theory in his words…

Well, no good demagogue is ever more than a sentence of two away from a conspiracy theory.

Links
http://www.nationalreview.com/corner/422935/papal-lecture-us-immigration-way-andrew-stuttaford
http://www.rollcall.com/news/immigration_could_get_push_from_pope_francis-243331-1.html?pos=hatxt
http://www.nationalreview.com/corner/358412/re-border-cross-andrew-stuttaford
http://www.libertylawsite.org/2013/07/22/pope-francis-should-seek-clarity-on-moral-responsibility/#.Uf9c7sOZVPM.twitter
http://www.nationalreview.com/corner/421005/pope-francis-bolivia-dung-devil-and-other-matters-andrew-stuttaford

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