Saturday, October 31, 2020

How hallowed is Halloween?

 

Jonathan P. Lomas, teacher and the author of Whodunnit, a murder mystery set in the world of Doctor Who fandom, shares some history of trick-or-treating.

Ready to receive treats

 

It may have come back across the Atlantic in post-War years thanks to the dominance of American culture, but it seems as if the custom was carried over to the States originally by settlers of Scots descent.


Its current format is probably a development of the Celtic tradition of ‘guising’, which dates back to when the Celtic calendar ended with the festival of Samhain, a celebration which the newly-converted Scots then incorporated into their own All Saints’ Day celebrations. One of the elements of ‘guising’ was the practice of children going from house to house, asking for soul cakes or gifts for the departed, an ancient custom which was also known in Britain as ‘souling’. It is a pity that some of the innocence of the custom’s origins has been lost in translation. It is now the norm for groups of children to come to your door demanding not soul cakes for the repose of the dead, but sugary sweets to hasten their own demise. At least that custom still carries in it the idea that the act of giving might serve to earn a blessing for the dead; it is not simply an imperious demand for sugary treats, but an implied recognition that this was once a festival with religious significance.1


The idea of giving in the minds of the ghouls and goblins moving from door to door on All Hallowed’s Eve is present in those visitors, today, seeking donations for UNICEF and those who gather treats to be shared with younger siblings.

"guising" with Dad

 

It is a very good motive.


1(2014, October 31). How hallowed is Halloween? | Thinking Faith: The online .... Retrieved October 31, 2020, from https://www.thinkingfaith.org/articles/how-hallowed-halloween


Friday, October 30, 2020

Challenge of high volume, low value commodity fishery products

 Dr. Anna Robbins, President of Acadia Divinity College, hosted a conversation with  Dr. Danny Zacharias of Acadia Divinity College and Dr. Lois Mitchell of St. Stephen's University. They discussed the question "What are we learning as Christians from the Nova Scotia fishery dispute?" During the discussion a mention was made that a threat to the traditional livelihood of both indigenous and non-indigenous fishers exists at this time.

 

Community Supported Fishery

Cliff White wrote in December 2016, that the Nova Scotia fishery faces a court challenge to its governing rules. Graeme Gawn, president of the local fishermen’s union and a representative of the Canadian Independent Fish Harvester Federation, said third-party agreements enable corporate interests to gain a disproportionate share of fishing profits.


“Corporate interests have influenced officials to bend, alter and ignore the critical fleet separation and owner-operator policies to allow them to gain control over our licenses, effectively siphoning the earnings of our inshore fisheries from those coastal communities and into distant corporate treasuries,” Gawn testified to Canada’s Standing Committee on Fisheries.

 

“In Nova Scotia, where I fish, thousands of inshore seasonal owner-operators have effectively been dis-enfranchised from their traditional fisheries in the ‘drive to privatize’ as the government looked the other way… People will still get fishing jobs but 90 percent of profit from it is extracted to be invested elsewhere, and the companies get to control prices and labor costs,”1



A report by Jordan Nikoloyuk and David Adler, of the Ecology Action Centre, is titled “Valuing our Fisheries - Breaking Nova Scotia's Commodity Curse.” Since 1971, the Ecology Action Centre has been working to build a healthier, more sustainable Nova Scotia. The EAC works closely with social and natural scientists and makes strong use of science in communicating its message to the public. The executive summary of the report notes that  Atlantic Canada has joined much of the rest of the world in a race to produce high volumes of low cost protein for global commodity markets. In Nova Scotia, independent fishermen who act as ‘owner operators’ of vessels are increasingly unable to make a living by fishing. Processing plants are closing, taking with them valuable employment opportunities, and Nova Scotia’s rural population continues to decline. The only remaining fishery that inshore fishermen can reliably earn a living from is lobster; however, this reliance on a single species is dangerous.

 

The geography of the province and the historical export orientation of Nova Scotia seafood – supported by favourable exchange rates that no longer exist – has led to the creation of an industry largely focused on production and distribution of high volume, low value commodity products. For individual actors selling to an integrated global market, this situation is simply the result of individual choices that make sense: transportation costs are high, labour costs are high, production fluctuates and historic over capitalization means that constant throughput is required for some operations. This unfortunate economic truth highlights a major problem of this industry that underlies issues faced in different chains: the transactional model for production of high volume, low value commodity products. With a wide variety of actors working to underbid each other, the industry as a whole has suffered. Recreating an industry that supports a resilient, regional food system will require moving away from this model of individual actors working at cross purposes.2


Paul Withers of CBC News reports that Canada's Department of Fisheries and Oceans says it's cracking down on so-called "controlling agreements" that result in fishermen holding a fishing licence in name only. Morley Knight, the department's manager for the Maritimes, said five licence-compliance reviews have been completed in the region and other cases are ongoing. They allow companies to get around DFO's owner-operator policy, which is meant to ensure the independence of Atlantic Canada's inshore fishery. Cape Breton lobster fisherman Kevin Squires says fisheries groups like the Maritime Fishermen's Union have been demanding more scrutiny for years. 


"The numbers we're hearing of the cases they managed to find problems with is pretty small," said Squires, referring to the results of the review referenced in Knight's letter. "We are continuing to hear from southwest Nova (Scotia) in particular that companies are continuing to buy licenses."3


The Ecology Action Center reports on an alternate distribution method for the catch of independent fishers known as the Off the Hook Community Supported Fishery.


In the spring of 2010, five bottom hook and line fishermen from the Digby Neck and Islands along the Bay of Fundy in Nova Scotia formed as Off the Hook Cooperative and joined with the Ecology Action Centre to launch Atlantic Canada’s first Community Supported Fishery (CSF). Like other direct marketing enterprises, CSFs provide several benefits to small scale fishermen, including more family income, more market choices, increased ownership and livelihood control. By securing payment at the start of the season, the fishermen are ensured a fair price for their catch, while subscribers enjoy a reliable source of local, sustainable fish..2


Current profitability in the Nova Scotia fishery of high volume, low value commodity products is mostly due to corporate ownership and high volume harvesting. Perhaps joint action by both indigenous and non-indigenous to develop a Community Supported Fishery (CSF) will retain livelihood and increase profitability of small independent inshore fishing operations.

 

References

 


1

(n.d.). Nova Scotia fishery faces court challenge to its governing rules. Retrieved October 30, 2020, from https://www.seafoodsource.com/news/supply-trade/nova-scotia-fishery-faces-court-challenge-to-its-governing-rules 

2

(n.d.). Valuing our Fisheries: Breaking the Commodity Curse .... Retrieved October 30, 2020, from https://ecologyaction.ca/issue-area/valuing-our-fisheries-breaking-commodity-curse 

3

(2016, December 1). DFO cracks down on secret fishing licence deals | CBC News. Retrieved October 30, 2020, from https://www.cbc.ca/news/canada/nova-scotia/dfo-secret-fishing-licenses-crackdown-1.3875444 


Pete Saw Dignity

 Based on the New York Times #1 bestseller comes The Way I See It, an unprecedented look behind the scenes of two of the most iconic Presidents in American History, Barack Obama and Ronald Reagan, as seen through the eyes of renowned photographer Pete Souza. I watched it “On Demand” through Bell’s Fibe Service. It did make me long for the days of dignity, respect, empathy, and compassion as an example for the world from the White House.


Wednesday, October 28, 2020

Economic Change for Common Good

 

Recent articles reporting on the work of scholars, moral philosophers, and research analysts about the opportunities for change in the economy after Covid-19 point to hope for action to address the deficiencies of neoliberal shareholder capitalism as an economic model that supports the common good.

For the common good 

Catherine Thomas, an interdisciplinary graduate fellow, David Kalkstein, a postdoctoral scholar, and Gregory Walton, an associate professor, all in the psychology department at Stanford University write that the coronavirus crisis has laid bare the health, social, and economic inequalities that have been growing in the United States for decades. This moment of upheaval is leading to calls across the U.S. for structural reforms to the social and economic systems in our country.


Take universal basic income (UBI), a policy that would provide ongoing monthly cash payments to individuals to cover basic needs. Advocates of UBI have long touted its inequality-reducing effects, as it would make the biggest difference for working-class communities. In two online studies, we see that rates of UBI support have reached 69-75%, compared to a maximum of 55% pre-COVID-19. In our first longitudinal study tracking 2,300 Americans between late March and late April, the greatest gains in UBI support were among conservative women, the same group that helped drive Trump’s ascendancy. In a second study of 400 Americans in April, over 80% of respondents expressed support for universal health care, 88% supported universal unemployment insurance, and 74% supported free public preschools. And this momentum is mirrored at the federal level. Following a bipartisan push for direct cash payments to Americans as part of the CARES Act, bills for basic income have now been proposed in the House and the Senate as of May. Milton Friedman wrote, “Only a crisis—actual or perceived—produces real change.” The many crises of these past few months have set the foundation for possibly momentous social change and policy reform. Americans must now decide: Will this calamity further divide us—reinforcing inequalities and further polarizing Americans across party, race, and class lines? Or will we carry forward this sense of togetherness to become a nation united—working towards common goals and ensuring prosperity for all?1



Patrick Riordan SJ.,Senior Fellow for Political Philosophy and Catholic Social Thought at Campion Hall, asks “Who is going to pay for it all?” People now speculate about the possibilities opened up by the coronavirus pandemic, there is a frequently expressed hope that the ‘system’ might be reformed. The system is variously taken to refer to neoliberalism, globalisation, financialisation, increasing inequality, and the marginalisation of politics in the face of economic power. Capitalism is another shorthand for the system, stressing the freedom of markets and the curtailment of state interference. If reform is to happen, recent contributions to Catholic Social Teaching would insist that it needs a legal foundation: Pope Francis in Laudato si’ (§189) echoes the demand of his predecessor Pope John Paul II in Centesimus annus (§42) that the free market be constrained within an appropriate juridical framework.

A juridical framework to ensure that markets serve the common good would have to include many more principles than ‘protect property’ and ‘enforce contracts’. Many familiar liberties would also find their place, such as those listed in the Universal Declaration of Human Rights – the liberty to pursue a career, to take a job, to migrate – along with necessary constraints such as the freedom of speech and expression limited by the duty not to deceive with misinformation about products or services. Consumer protection legislation, workplace health and safety legislation, employment law, are all now part of the robust juridical framework constraining economic activity. But, we must wonder, surrounded as they are with so many legal constraints, why do markets not deliver a sustainable quality of life for everyone? Why does economic activity continue to destroy the natural environment and dehumanise and exploit and marginalise so many people? The teachings on those principles are complex we must highlight and foreground the neglected aspects of the principles: property holders have duties as well as rights, duties to use their wealth to benefit all, especially those most in need; and contracts are to be fulfilled, but such contracts that are exploitative of the needs of the poor are immoral and should be renounced, not enforced.2


Ed Broadbent, Chair of the Broadbent Institute, and Brittany Andrew-Amofah, Broadbent Institute’s Senior Policy & Research Analyst, discuss a progressive federal budget and how to pay for it. To “build back better” post-COVID, our efforts must be focused on transitioning towards a green economy and infrastructure program. The Task force for a Resilient Recovery, a project of the Ivey Foundation, outlined 5 bold moves for a green recovery, one that would reduce emissions, bolster electric power, protect our natural environment and see the creation of clean, competitive jobs.  With a total investment of $55.4 billion over 5 years, this plan could provide the substance for the “building back better” slogan.

The creation of an early learning and childcare system, universal pharmacare and a green economic recovery, will require new progressive tax measures to implement and sustain them over time. A recent Broadbent Institute report laid out a pandemic fiscal plan to pay for an equal and just recovery. Included are key items such as a wealth tax, the closure of tax loopholes and cracking down on offshore tax havens. In light of COVID-19, an excess profits tax is also necessary to ensure that above-average company profits acquired throughout the pandemic should be used to benefit the public, rather than line the pockets of CEOs and shareholders.3


The call for structural reform in the US, the moral suasion of CST (Catholic Social Teaching), and plans by the Canadian government for “building back better” are positive signs of hope that our recovery from Covid-19 will create improved conditions that benefit the common good.

 

References


1

(2020, June 17). The Coronavirus is Changing U.S. Views of Social Policies .... Retrieved June 18, 2020, from https://time.com/5855091/coronavirus-crisis-is-opening-the-door-universal-social-policies/ 

2

(2020, July 10). Who is going to pay for it all? | Thinking Faith: The online .... Retrieved October 15, 2020, from https://www.thinkingfaith.org/articles/who-going-pay-it-all 

3

(2020, October 22). A progressive federal budget and how to pay for it - Macleans.ca. Retrieved October 28, 2020, from https://www.macleans.ca/opinion/a-progressive-federal-budget-and-how-to-pay-for-it/ 

Tuesday, October 20, 2020

Conflict Fear and Manipulation

 In conflict situations, like that between indigenous and non-indigenous fishers in Nova Scotia, we can often recognize behaviour like circling of the wagons, a propensity to ‘other’ those different from ourselves, and a desire for erecting walls and borders.

Fishing off the coast

 

This may be evidence of a fear response that stems from anxiety. Our response to fear is an evolutionary mechanism aimed at self-preservation in immediate and dire circumstances. Unfortunately, our anxiety can be manipulated by others to generate an unnatural fear. In a lecture, delivered by Daniel P. Horan, OFM, at Oblate School of Theology's Summer Institute, entitled "Natural and Unnatural Fear; Rational and Irrational Hope," Fr. Horan explores the physiological basis of natural fear and how unnatural fear can be conditioned. Noting that human beings must make decisions in a world for which evolution has given them only a very basic preparation, Fr. Horan warned, “This leaves us especially vulnerable to co-option, something that ancient philosophers recognized in the dangerous shadow side of persuasive rhetoric,” he said.


Political, social and religious leaders can instill fear by harvesting the need to manipulate anxiety or concern that women and men might already have.” For example, they may feel anxious or concerned about legitimate things like their health or future, whether the harvest is going to be enough or whether their retirement savings will get them by, he said, adding, “If political, social or religious leaders can harvest such anxieties for self-serving reasons and turn them into an impending threat, this is a problem.”1


Sociologist Barry Glassner spent five years poring over more than 10,000 newspaper, radio and television accounts of social issues, and he discovered a distinct pattern.


“Scratch the surface of any pseudo-fear and you’ll find a wide array of groups that stand to benefit from promoting the scares, including businesses, advocacy organizations, religious sects and political parties,” Glassner said. No amount of debunking can wipe out a fear as long as someone can still find a way of profiting from it, Glassner found.2


The YouTube video of the lecture of Fr. Daniel P. Horan, OFM to the Oblate School of Theology on "Natural and Unnatural Fear; Rational and Irrational Hope."3 can be viewed about 40 minutes into the talk for some more information on how our anxiety is manipulated into fear by those who desire to gain from the disruption.




 

Social discord and irrational violence may be rooted in fear. We need to explore the anxieties that may have been manipulated into fear. Action to reduce the anxiety will make it more difficult to fan the embers of legitimate anxiety into fear and the resultant irrational abusive treatment of people and property.

 

References

 


1

(n.d.). Fear is the Enemy of Christian Discipleship - OBLATE. Retrieved October 20, 2020, from https://ost.edu/fear-is-the-enemy-of-christian-discipleship/ 

2

(1999, June 7). A Sociologist Explores the 'Culture of Fear' - USC News. Retrieved October 20, 2020, from https://news.usc.edu/8743/A-Sociologist-Explores-the-Culture-of-Fear/ 

3

(2019, June 17). Natural and Unnatural Fear; Rational and Irrational Hope .... Retrieved October 20, 2020, from https://www.youtube.com/watch?v=gWEDeTxmwwg&list=PLNEFMggh1aoSG0_rFFHhfIdrkDnSr7_2r 


Monday, October 19, 2020

Lobster Fear and Corporate Power

 

Three decades ago, when my children were young, my parents acquired a small piece of land on the Cabot Trail at Birch Plain. One of the many memories during visits to “BP” is sunrise over the Atlantic coast and the many small lobster boats on the water hauling traps in the early dawn.
Fishing off BP

 

One concern for these lobster fishers and those around the coasts of Atlantic Canada is the role of large corporate fishing interests in the harvest of the lobster stock. Cliff White reports on Clearwater sale of lobster licenses to Membertou First Nation for CAD 25 million in September 9, 2020.

 

“This transaction builds on and strengthens the business relationship between Clearwater and Membertou, which already includes operating agreements in other Clearwater species, Indigenous employment, and procurement commitments,” the company said. “Clearwater and Membertou First Nation will work collaboratively on our mutual objectives for the offshore lobster fishery: sustainable science-based management of the resource, positive economic growth, and increasing the value of the resource, continued research and development, benefits to local communities, and quality employment.” The Membertou Development Corporation is the business arm of Membertou's operations, and includes a dozen corporate entities across involved in fisheries, hospitality, tourism, and casinos. “Membertou is pleased to make this historic strategic investment in the sustainable and well-managed offshore lobster fishery,” Membertou Chief Terry Paul said. “It further strengthens our relationship with Clearwater, leverages their expertise in offshore fisheries, and builds value for our community and provides additional employment and growth opportunities for our people.".1

 

The financial resources and large scale fishing technology of the corporate players have allowed them to harvest enormous quantities of lobster and to acquire lobster licences that often result in converting small independently owned operations into employees of the corporate fishery. Paul Withers of CBC reported in 2018 that Clearwater Seafoods held exclusive rights to the entire Nova Scotia offshore lobster fishery.

 

Wedgeport lobster fisherman Lucien LeBlanc has watched the big blue Clearwater Seafoods trawler Randell Dominaux hauling lobster traps 80 kilometres off the southern tip of Nova Scotia… The Clearwater trawler is working its side of what's known as Lobster Fishing Area 41 — a vast area reserved exclusively for Clearwater in a lobster fishery unique in Canada… It's the only lobster fishing area in Canada with a quota, a yearlong season and no trap limit. All of its annual total allowable catch of 720 tonnes — or nearly 1.6 million pounds of lobster — is caught off southern Nova Scotia.2

This transformation of the lobster harvest to the hands of large corporations is may be the “elephant in the room”

 

https://i.cbc.ca/1.4597787.1522271051!/fileImage/httpImage/image.jpg_gen/derivatives/16x9_780/randell-dominaux-clearwater-offshore-lobster-fishing-vessel.jpg

that lies behind the aggressive response of some non-indigenous fishers in Nova Scotia to the Mi'kmaw fishers exercising their Supreme Court confirmed treaty right to a “moderate income” harvest of fish

 

http://www.capebretonliving.com/wp-content/uploads/2018/05/cape-breton-photo-weekmay418-300x225.jpg 

Some argue that the interpretation of this right should limit Mi'kmaw fishers to small craft with an emphasis on moderate catches for moderate income. On the other hand, partnerships of Mi'kmaw communities with corporate fishing interests may provide greater economic benefits to build infrastructure and provide training to community members in the high tech field of deep ocean fishing. The question of economic inequality also needs to be considered. There is one question we can ask ourselves when trying to assess economic inequality in this situation. “Would you change places with a member of a Mi'kmaw community in Nova Scotia?” Neoliberal, poorly regulated, shareholder focused, capitalist corporate interests have a poor record of sharing wealth. The profitability of these corporate interests is often enhanced by paying low wages to foreign workers. The Covid pandemic has shed light on corporate greed. The evolution of the “shareholder first” version of capitalism to the more community responsible, government regulated, “stakeholder capitalism” may be able to provide well paying work for Nova Scotians, indigenous and non-indigenous, in the corporate fishery. More government oversight and scientific management of the fishery is required to conserve stock for “seven generations” and maintain the “sustainable fishery” brand for continued success in marketing the products of Nova Scotia seas. The stakeholders in the Nova Scotia fishery include the people in the small boats on the ocean at dawn. Government has the responsibility to regulate access to the resource so as to encourage these true entrepreneurs to continue to support their families and communities. Atlantic Canada is rich in hard working people in smaller communities who are the fabric of our culture. We all benefit when we sustain the life giving aspects of our environment. A fishery in cooperation with Mi'kmaw communities will also benefit from living with a commitment to harvesting resources in harmony with nature.

 

References

1

(n.d.). Clearwater sells lobster licenses to Membertou First Nation for .... Retrieved October 19, 2020, from https://www.seafoodsource.com/news/business-finance/clearwater-sells-lobster-licenses-to-membertou-first-nation-for-cad-25-million 

2

(2018, March 29). A line in the ocean and Clearwater's monopoly over 720 .... Retrieved October 19, 2020, from https://www.cbc.ca/news/canada/nova-scotia/clearwater-seafood-offshore-lobster-monopoly-investigation-1.4596922 

 

Sunday, October 18, 2020

Trump and Isaiah 45

 

The Roman Catholic Lectionary and the Revised Common Lectionary, service of the Vanderbilt Divinity Library, cite Isaiah 45:1-7 as a reading for Sunday liturgies today.

Making a King?

After curating comments on the texts today, I found a NY Times article on “Why Trump (45th President) Reigns as King Cyrus” (Isaiah 45) by Katherine Stewart, the author of “The Good News Club: The Christian Right’s Stealth Assault on America’s Children.” She comments that today’s Christian nationalists talk a good game about respecting the Constitution and America’s founders, but at bottom they sound as if they prefer autocrats to democrats. In fact, what they really want is a king.


 “It is God that raises up a king,” according to Paula White, a prosperity gospel preacher who has advised Mr. Trump. Ralph Drollinger, who has led weekly Bible study groups in the White House attended by Vice President Mike Pence and many other cabinet members, likes the word “king” so much that he frequently turns it into a verb. “Get ready to king in our future lives,” he tells his followers. “Christian believers will — soon, I hope — become the consummate, perfect governing authorities!” The great thing about kings like Cyrus, as far as today’s Christian nationalists are concerned, is that they don’t have to follow rules. They are the law. This makes them ideal leaders in paranoid times.1


 1(2018, December 31). Opinion | Why Trump Reigns as King Cyrus - The New York .... Retrieved October 18, 2020, from https://www.nytimes.com/2018/12/31/opinion/trump-evangelicals-cyrus-king.html

Tuesday, October 13, 2020

Discerning Who Benefits in the Culture Wars

 

Brian D McLaren has second thoughts about what the pro-life movement is doing to our country, our faith, and your own soul.

A Consistent Life Ethic for our Journey

 

He read Randall Balmer’s Thy Kingdom Come (Basic Books, 2006). (The central thesis of Balmer’s book is summarized in this Politico article, “The Real Origins of the Religious Right”: https://www.politico.com/magazine/story/2014/05/religious-right-real-origins-107133.)

It helped him understand the movement’s backstory. Balmer and Kruse (Kevin Kruse’s book One Nation Under God (Basic Books, 2015)) helped him see that hidden beneath the surface, two of America’s most deeply-embedded motivations — racism and greed — had joined forces to use the pro-life movement as a cover for their own agenda, which wasn’t pro-life: it was extreme right-wing and white nationalist. When he saw this,...He reached this conclusion that a group of political, economic, and religious powerhouses have combined efforts to use the unborn to win over sincere Christians (and others) to support their multifaceted agenda, first incidentally, and then intentionally. With unlimited lobbying and marketing power at their disposal, they attracted people to the tip of the iceberg, so to speak, but gradually required them to support everything hidden beneath the surface.He writes that when you vote Republican, you vote for all of the following:


Make abortion illegal through criminalization.


Assure that contraception not be covered by health insurance.


Separate families at the border, put children in cages apart from their parents, and instill the fear that family members may simply be “disappeared” by the U.S. government when they cross the border.


Increase access to guns of all kinds and do nothing about mass shootings, adopting the NRA’s policy of “the more guns, and the more destructive guns, the better.”


Deny people with pre-existing conditions access to affordable health care, and maintain quality health care as a privilege for the rich.


Deny climate change, oppose renewable energy, and support fossil fuels, gas guzzling cars, and the de-protection of public wilderness and indigenous lands through a “drill, baby, drill” philosophy.


Be unconcerned about facts unless they back up your political agenda, and create “alternative facts” whenever necessary.


Make it harder for minorities to vote by alarming white people about voter fraud, an infinitesimal problem which Republicans exaggerate, while simultaneously supporting voter suppression.


Oppose equal rights for LGBTQ  citizens, and protect the right of straight religious people to discriminate as desired against LGBTQ citizens.


Provide advantages for Christians and Jews, and disadvantages for Muslims and other religious minorities.


Promise to reduce the national debt while actually increasing it through massive tax breaks for the super-rich, and through massive military spending and military intervention.


Reduce social services needed by the poorest among us, including public transportation, public health services, childcare support, parental leave, etc., putting poor and vulnerable people in ever-greater risk, so tax breaks may be given to the rich.


Oppose sex education in schools.


Support the death penalty.


Support militarization and a new nuclear weapons race.


Minimize the value of higher education, keep it as expensive as necessary so that only the privileged can access it easily, and do as little as possible about student loan debt.


Support mass incarceration, the “war on drugs,” privatization of prisons, and other policies that discriminate against people of color.


Increase corporate profits for the rich by weakening labor unions, putting workers in a position of increasing insecurity.


Reduce public protections from mega-corporate misconduct, especially environmental protections, disproportionately hurting the poor and people of color as well as the planet.


Provide huge tax breaks for the richest of the rich, claiming that their increased wealth will “trickle down,” even though it doesn’t.


Shift funding from public schools to private schools, especially conservative Christian ones, again hurting poor and minority families the most.


Underpay teachers, first responders, health care workers, and childcare workers, and oppose all efforts to address the minimum wage.


Refuse to address systemic racism, or even admit it exists, and be more concerned about Colin Kaepernick kneeling as an act of peaceful protest during the national anthem than a police officer kneeling on a black man’s neck or shooting a black man in the back seven times.


Assist Israel in dispossessing Palestinians, and discount the civil and human rights of Palestinians, calling any critique of the nation of Israel an act of anti-Semitism.


Create widespread fear of immigrants, especially Mexican and Muslim immigrants, and actively or tacitly support acts of racist hate against minorities.


Stop accepting refugees.


See federal government (except the military) as the problem, and reduce government to a size where it can do little beyond fighting wars, leaving us vulnerable to pandemics, foreign interference in our democracy, and other dangers.1


Randall Balmer writes that abortion opposition as the origin of the religious right is a myth that quickly collapses under historical scrutiny.


 In fact, it wasn’t until 1979—a full six years after Roe—that evangelical leaders, at the behest of conservative activist Paul Weyrich, seized on abortion not for moral reasons, but as a rallying-cry to deny President Jimmy Carter a second term. Why? Because the anti-abortion crusade was more palatable than the religious right’s real motive: protecting segregated schools. So much for the new abolitionism.2


An NPR Interview with Kevin Kruse on "How 'One Nation' Didn't Become 'Under God' Until The '50s Religious Revival reviews the history of ‘one nation under God’. 


As this new religious revival is sweeping the country and taking on new political tones, the phrase 'one nation under God' seizes the national imagination," Kruse tells Fresh Air's Terry Gross. "It starts with a proposal by the Knights of Columbus, the Catholic lay organization, to add the phrase 'under God' to the Pledge of Allegiance. Their initial campaign doesn't go anywhere but once Eisenhower's own pastor endorses it ... it catches fire." Kruse's book investigates how the idea of America as a Christian nation was promoted in the 1930s and '40s when industrialists and business lobbies, chafing against the government regulations of the New Deal, recruited and funded conservative clergy to preach faith, freedom and free enterprise. He says this conflation of Christianity and capitalism moved to center stage in the '50s under Eisenhower's watch.3



Patrick Carolan and Brian McLaren share the opinion that it is time to change the abortion debate in America. The abortion debate, as currently framed, has raised huge sums of money for non-profits and political organizations, especially those on the right. It has also provided leaders of both parties with a simple issue around which to mobilize voters: for Republicans, the rights of the unborn, and for Democrats, the rights of women.


We must acknowledge that there aren't only two positions on abortion. It would be more accurate to say there are five, with purists on either end of the spectrum, and in the middle, three groups that account for the majority of us, those who are against abortion but do not want to criminalize it, those who support abortion rights but who would like to see abortion rates reduced, and those in between who see wisdom (and problems) on both sides. If we get beyond the old two-sides framing, we can drop the old pro-life versus pro-choice binary entirely. The fact is that life and choice are not mutually exclusive, and in a democracy, we can hold our own moral convictions about life and choice, rooted in our religious traditions, without feeling that others should be forced to live by them. … Again, I know that virtually all of you, my white Christian pro-life friends, are completely sincere in your desire to see human life treated as sacred and abortion rates reduced. And I am not asking you to change that desire! I only wish you would consider the possibility that your moral sincerity is being politically manipulated, leading to unintended and highly dangerous consequences.4




María Teresa (MT) Dávila, associate professor of Practice, Religious and Theological Studies at Merrimack College, North Andover, Massachusetts, comments that hyper focus on the abortion issue obscures the call of common good and paired with the political manipulation of the issue, draws a false line in the sand and creates a litmus test for the role of people of faith in the public square that obscures the multiple ways in which we participate in a culture of death. She shares recent church teachings to raise up a number of examples.

  • The rejection and exclusion of persons with disability and the elderly (Fratteli Tutti, 19).

  • The racial marginalization and racist violence toward African Americans, Latinos and Latinas, Asian Americans (especially since the start of the pandemic) and Native Americans (Open Wide Our Hearts).

  • Environmental destruction, misuse of natural resources and climate change denial (Laudato Si', especially 6, 14, 66-69).

  • The rejection and mistreatment of migrants and refugees at the border and globally (Fratteli Tutti, 37-41).

  • Gender violence, domestic violence and gender inequality, which place many women in crisis situations, especially when becoming pregnant (Amoris Laetitia, 54).6

Church teachings, including Pope Francis' third encyclical “Fratelli tutti”, emphasize the duty of all people of good will to be agents of action to promote the common good. The Catholic concept of a consistent ethic of life challenges us to answer the question of the Parable of the Good Samaritan about who is my neighbour? Christians are to be known by their love. We need to answer the supplemental question about who does Jesus call us to love? Ourselves? Others?

 

References

 


1

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2

(2014, May 27). The Real Origins of the Religious Right - POLITICO Magazine. Retrieved October 7, 2020, from https://www.politico.com/magazine/story/2014/05/religious-right-real-origins-107133 

3

(2015, March 30). Interview: Kevin Kruse, Author Of 'One Nation Under God' : NPR. Retrieved October 7, 2020, from https://www.npr.org/2015/03/30/396365659/how-one-nation-didnt-become-under-god-until-the-50s-religious-revival 

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(2020, January 9). It's time to change the abortion debate in America | National .... Retrieved October 7, 2020, from https://www.ncronline.org/news/opinion/its-time-change-abortion-debate-america 

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(2019, May 27). Ponder Patterns Discerning Benefits for all in Culture Wars. Retrieved October 7, 2020, from https://ponderpatterns.blogspot.com/2019/05/discerning-benefits-for-all-in-culture.html  

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(2020, October 13). Hyperfocus on abortion issue obscures call of common good .... Retrieved October 13, 2020, from https://www.ncronline.org/news/opinion/theology-en-la-plaza/hyper-focus-abortion-issue-obscures-call-common-good