I spent yesterday morning with other volunteers at Delaney Hall providing hospitality and solidarity to families visiting loved ones.
I have been recovering from Covid so hadn’t been in a while. As always I found myself inspired by the courage of the families waiting to visit loved ones and the open hearts and dedication of the volunteers. I was also heartbroken. This time it was the children who have to face this cruelty, some born while their fathers have been detained. Others just trying to be a kid in very difficult circumstances. I couldn’t help but think of the words of Jesus in Matthew’s Gospel: “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.”
Last night as I went to bed, I realized that not only was my heart broken 💔, I had over estimated my post covid energy level. While I had planned to attend the prayer service this morning outside Delaney Hall, instead I prayed at home with the Scriptures for todays liturgy, where I found strength for the journey.
The Prophet Habakkuk was reading the signs of injustice in his own time and calling on the people to hold fast in faith. It is one of my all time favorite passages.
“How long, O Lord? I cry for help / but you do not listen! / I cry out to you, “Violence!” / but you do not intervene. / Why do you let me see ruin; / why must I look at misery? / Destruction and violence are before me; / there is strife, and clamorous discord. / Then the Lord answered me and said: / Write down the vision clearly upon the tablets, / so that one can read it readily. / For the vision still has its time, / presses on to fulfillment, and will not disappoint; / if it delays, wait for it, / it will surely come, it will not be late. / The rash one has no integrity; / but the just one, because of his faith, shall live.”
In his letter to Timothy St. Paul tells his community (and us):
“Beloved: I remind you to stir into flame the gift of God that you have through the imposition of my hands. For God did not give us a spirit of cowardice but rather of power and love and self-control. So do not be ashamed of your testimony to our Lord, nor of me, a prisoner for his sake; but bear your share of hardship for the gospel with the strength that comes from God.”
The Gospel from Luke is a call from Jesus to risk the bigness of smallness.
“The apostles said to the Lord, “Increase our faith.” The Lord replied, “If you have faith the size of a mustard seed, you would say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.”
As Pope Leo XIV said when he first stepped out on the balcony at St Peter’s Basilica: “God loves us, God loves you all, and evil will not prevail. “
God of justice, love, and mercy, help us to remember and always to be animated by your love. Give us courage to act in the face of oppression and violations of human dignity. Help us to participate in your creating power of love in ways big and small. Most of all, increase our faith that we may truly believe in You who are bigger than it all. Amen
Friends some seriously (and apparently intentionally) inhumane actions are being perpetrated in our name and funded by our tax dollars. This is true on many levels and across the country, but this particular story is local and takes place a 20 minute drive from my house at Delaney Hall, a private for profit prison in an industrial area of Newark, New Jersey where immigrants are detained on behalf of our federal government.
There are many issues with the lack of due process, lies and deception by ICE officials, and violations of established legal protections that have led to up to 1,000 of our immigrant brothers and sisters being detained at Delaney Hall on any given day. Then there are the questions about how these human beings are being treated while in detention. Those are topics for another post.
This story is simply about the arbitrary and constantly changing rules for visitors, rules that are cruel and inhumane. Inhumanity seems to be the point and motivating factor. There is no other explanation to what is happening to the families desperate to see their loved ones one more time before they are deported.
Like the 14 year old US citizen child who was in tears today, trying to get into the detention center with her Aunt. Her mom and dad are both detained at Delaney Hall. They heard that her father might be deported tonight. They were desperate for accurate information regarding the fate of her parents. They could not afford legal assistance. Listening to her story was simply heart breaking.
Or like Bella who was denied the right to visit her daughter Mary during the scheduled 7:30 am visitation time allotted for just 15 visitors each Saturday for the up to 100 female detainees in Mary’s ward. Bella made an early morning trip from her home across the Hudson in New York to get there in time, at great expense. The published visitation rules signed by the Delaney Hall security chief say you may be denied entry if you arrive after the start of visitation hours. She arrived by 7:20 but the guard decided she was too late and told her to come back tomorrow. I tried to advocate for her but to no avail. He kept just saying she should have come earlier and he was within her rights to deny her visitation. Even though they had not yet let the 7:30 visitors inside, and they had not met the limit on the number of allowed visitors. I asked to speak to a supervisor, after identifying myself as a Catholic Sister/clergy, but he refused and again just said he was within his rights to deny her entry.
Bella literally dropped to her knees and opened her arms wide in supplication, calling out to God for mercy. She was in tears, as was I. Powerless in the face of inhumanity and injustice.
These are just two stories of many, just from today during the morning hours at this one detention center. Visitation is no longer allowed during the week at Delaney Hall, only on the weekends and during very limited hours. Family members line up hours early, waiting in the hot sun, often after driving hours to visit, without any guarantee they will be allowed inside. The visitation hours and rules published on the Delaney Hall and ICE websites are incorrect and out-of-date at best, if not intentional misinformation. Each week the guards seem to change the rules or at least apply them inconsistently. The families suffer, as do their loved ones who are waiting for a visit that never comes. Why? I can’t help but think it is by design.
And then this afternoon, after navigating this whole ordeal to set eyes on their loved one for a few minutes, a group of visitors came out to find their vehicles had been ticketed or towed by the Newark Police Department. Because, you see, not only is there not a visitor parking lot at this detention center (operated by tax dollars under a $1 Billion 5 year contract with ICE), there is also not any legal parking on the public city street outside the detention center. There is a public parking lot next door at the Essex County Detention Center, but visitors to the private prison next door are not allowed to park there, although staff apparently are. Again, why? I can’t help but think this inhumanity is by design.
This is not ok. We cannot be silent.
Now for good news. A group of folks organized in mutual aid swiftly organized to help the visitors get their cars out of the impound lot. Others are strategizing how to work with elected officials on a long-term parking solution. Many folks spent time outside Delaney Hall today in solidarity and support of the visitors, providing umbrellas and tents to protect them from the sun while they waited hours outside the gate. Offering coffee and donuts and water. Creating a play area for the children. Making and holding up signs as public witness to say that profiting off of human misery is immoral, that no human being is illegal, and that we are called to love our neighbors. Some of the visitors even brought toys and snacks themselves to share with others. Community at its organic best.
Goodness, in other words, was present even amidst the inhumanity. Love is always stronger than hate.
Last night I made this prayer video featuring pictures of our global family set to a song that has been in my heart of late, Turning of the World by Sarah Thomsen.
Then, in this morning’s liturgical readings, I heard in Psalm 37:
Turn from evil and do good,
that you may abide forever;
For the Lord loves what is right,
and forsakes not his faithful ones
And from the Gospel of Matthew:
But beware of men, for they will hand you over to courts and scourge you in their synagogues, and you will be led before governors and kings for my sake as a witness before them and the pagans. When they hand you over, do not worry about how you are to speak or what you are to say. You will be given at that moment what you are to say. For it will not be you who speak but the Spirit of your Father speaking through you.
We are in times when much evil is being done by those in power. This leaves us with a choice. What will we do as …
Millions of children and families lose their lives that could have been saved with humanitarian food and medical assistance, which has already been funded by our government.
Families are torn apart by an inhumane immigration detention system on steroids fueled by greed and ideology.
The coffers of the ultra wealthy are overfilled by stealing life saving food and health care from those on the margins though drastic budget cuts and eliminating the social safety net.
We must call this what it is … social sin. We cannot be silent, even if as Jesus points out in this Gospel passage, there may be consequences. We must use whatever privilege we have and also take risks to turn from evil and do what is good, trusting in the Spirit of God.
Together we can turn the world through our loving, healing, and dreaming. Let us be hope for one another.
On Tuesday, June 24, Catholic Sisters and their partners and friends will gather on the steps of the US Capitol, and in echo events across the country, for prayer and public witness in support of immigrants and a just economy. My Congregation, the Sisters of St. Joseph of Peace, is one of the sponsoring organizations of Sisters Speak Out. It does my heart good to see how the network has grown as evidenced by this graphic.
We will have representation at the DC event and our CSJP sisters and associates will also gather in Englewood Cliffs, New Jersey and Bellevue, Washington for echo events. The Bellevue prayer and witness is open to the public and will be live streamed. Click here for details and to register.
This is our moral moment. We must hold fast to Gospel values and stand together in support of human dignity. Speaking out is a requirement of justice even as we are overwhelmed by the inhumanity and unfathomability of actions undertaken in our name. It is a requirement of our faith precisely because these inhumane actions are being taken in our name. Catholic Social Teaching calls us to have a preferential option for those who are poor, to protect life and human dignity at all stages, to defend the rights of workers and migrants, to care for creation. All of these are presently under attack.
Yesterday, World Refugee Day, San Diego Bishop Elect Michael Pham visited the federal building to stand in solidarity with individuals making appearances in immigration court who were afraid of being summarily detained and held in private for profit immigration prisons. (Yes not only is this becoming routine, but these immigrants seeking to follow legal systems are being swept up by men in masks in 2025 in the United States!). This did not happen yesterday in the presence of the Bishop and his fellow clergy.
Per a news story: “masked immigration agents weren’t leaning against the off-white walls, waiting to grab people. They scattered Friday after seeing a clergy delegation led by Bishop Pham.
‘Like the story of Moses and Exodus, the Red Sea parted,’ said observer Scott Reid of the immigrant-aiding San Diego Organizing Project.
Said another observer: ‘We’ve never seen the hallways cleared out so quickly.’
The result: Nobody was detained as immigration lawyers said would happen.”
I will still be out of the country on June 24, visiting our sisters in the UK. It has been an interesting few weeks to be out of the country, that is for sure. And when I tell people the scale and scope of what is happening at home, they look at me with unbelief and a sort of pity.
Wherever you are on June 24 please join us in solidarity. And know that we are in this for the long haul, following in the footsteps of Jesus who always stood with those who were oppressed.
As we say in our CSJP Constitutions:
“Christ is our peace, the source of our power. United with him we engage in the struggle against the reality of evil and continue the work of establishing God’s reign of justice and peace.”
I started my day with a community of strangers outside a downtown subway station in Jersey City this morning, standing up and speaking out for our democracy, the common good, and human rights (among other things). This was one of over 1,300 events organized for today across the country under the unifying theme of #HandsOff. I carried my homemade sign which said on one side, “This is a moral moment” (quoting my Senator Cory Booker), and “Time 4 Good Trouble” (quoting John Lewis) onthe other. Under my raincoat I wore my “Love cannot be silent” t-shirt. (Before I left the house I prayed with St. Joseph and showed him my signs, because, well, I am me!)
Some reflections …
People of all ages showed up, even with the forecasted rainy weather. From families with toddlers in tow and even a mom-to-be with a very visible baby bump to grandparents and retirees and every generation in between. They even stayed when it rained, although thankfully the organizers had premptively shifted to a location that provided some shelter. Good organizing is appreciated and important and Knitty Gritty JC, a new to me local organization, did a great job planning this event.
For the most part these were not your standard protest goers (although some of us were there to be sure) but ordinary folks who answered the call to do something! They quickly went from standing around awkwardly to learning and loudly joining the chants, from the oldie but goodies (Tell me what democracy looks like, this is what democracy looks like) to hot off the news cycle ones (Ho ho, hey hey, Donald Trump crashed your 401k). Moreover, they held their signs high and joined in boisterously. I particularly loved seeing the toddlers dancing to the chants.
Speaking of signs … such creativity! Careful thought and consideration clearly went into these signs, messages of extreme concern for things we have been used to taking for granted like due process, libraries, and social security. There was a laundry list, but that is only because everything that serves the common good seems to be on the chopping block under the current regime. And yes, it feels more like a regime than an administration, if I am honest, just three months in.
A personal observation. This was not my first protest. I always come with my id and a form of payment just in case my right to protest is challenged by law enforcement or things go south. However, this was the first time that I decided it was prudent to bring my Global Entry card, which is government issued ID that declares my US citizenship. I am a US born white woman, yet current events led me to this precaution in these extraordinary times when our human and civil rights are under attack like never before in my lifetime. I will say that the Jersey City police were polite and just asked us to make sure we were not blocking pedestrian access to the PATH station.
Having been to many protests over the years, standing up for peace and justice from the Gulf War under Bush Senior to Title 42 under Biden, this moment feels different. As Senator Booker named it on the Senate floor this week, this is not a right or left moment but a right and wrong moment. The general vibe of today carried a particular unifying ethos and for lack of a better word, simply felt different, even from the President’s Day event I attended earlier this year. This morning’s energy was a mix of joy and anger. It felt like a community, people showing up when a family member is sick. It felt like an all hands on deck moment. And it gave me hope. Indeed, as we chanted: The people united will never be defeated.
I find myself reminded of and praying with these words from Gaudium et Spes, the Pastoral Constitution of the Second Vatican Council:
“The joys and the hopes, the griefs and the anxieties of the people of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ. Indeed, nothing genuinely human fails to raise an echo in their hearts. .. That is why this community realizes that it is truly linked with humankind and its history by the deepest of bonds.”
May we, people of all and no faiths, be bound together in hope and loving action for all that is good. May we resist joyfully. Amen
I am feeling the call to write more during this time in history. Starting today I am going to be sharing excerpts from my Master Thesis for my Moral Theology degree (from Catholic Theological Union), in which I developed an ethic of resistance. I will publish this as a series. My original application was to the social sin of human trafficking, but you will see as this series moves forward that I looked at other examples and responses by ordinary Christians to extreme social sin, such as the death-dealing reality of the Nazi Holocaust. The identity and worldview of these resisters led them to counter dehumanization through acts of resistance, often at great personal cost. Their witness offers ordinary persons seeking to resist social sin today a model and path to follow in our times. Who knew that just one decade later I would be mining my own research for practical applications in our country?
First, a few introductory words about how I understand resistance as an ethical framework.
Resistance can be understood as “standing fast to a position or principle.” Margaret Collins Weitz derives this understanding from the Latin roots of the word for resistance, resistere. The prefix re intensifies the stronger form of the verb stare, to stand. In this light, resistance involves an “inner certainty … allied with a strong sense of conscience and belief in human dignity.” (Weitz, 33-34)
So as we navigate these days, let us hold fast to that which we know to be true: we are good. God is good. And our job is to promote good for others and, indeed, all of God’s creation. It’s that simple. We have to keep it simple so as to stay the course in the face of misinformation, deception, disconnection, globalized indifference, and the normalization of extreme social sin. And with that, episode one.
Episode 1: Resistance in the Christian Tradition
The Christian tradition of resistance of course begins with the person of Jesus. “The practice of resistance in the life of Jesus is where Christians must begin for understanding how to resist evil.” (DeYoung, 6) Curtiss Paul DeYoung identifies three key modes of resistance practiced by Jesus in the Gospels. First, Jesus “resisted the popular notion of who was ‘worthy’ of relationship by developing friendships with persons at the margins of society in his day—women, tax collectors, Samaritans, militant activists, people with disabilities, poor people, and working people.” (DeYoung, 6) In other words, Jesus resisted social norms of exclusion in his own personal sphere by “creating a wide web of relationships” around himself. (DeYoung, 6-7) Second, Jesus “resisted stereotypes and transformed cultural images in his day by injecting into popular culture positive descriptions of Samaritans and women.” (DeYoung, 11) Third, Jesus resisted through public protest, such as the incident against the money changers in the temple. “This demand for equal access to the central institution of religion and community governance was so significant and memorable that it is included by all of the Gospel writers.” (DeYoung, 12)
Another Gospel passage directly related to resistance is the Sermon on the Mount, in particular Matthew 5:39a: “ But I say to you, offer no resistance to one who is evil” (NAB). Johannes Nissen notes that this passage is traditionally understood as advocating “non-resistance to evil.” (Nissen, 184). It is potentially problematic because, as Walter Wink observes, “if Jesus commands us not to resist, then the only other choice would appear to be passivity, complicity in our own oppression, surrender.” (Wink, 184)
However, Wink asserts that the Greek word used in Matthew, antisēnai, does not merely mean “resist” or “stand against,” but rather to “resist violently, to revolt or rebel, to engage in an insurrection.” In other words, the message of Jesus to his followers is not to “mirror evil” with evil. Wink concludes that the “logic of the text” points neither to passivity nor violent resistance, but instead to finding “a third way, a way that is neither submission nor assault, neither fight nor flight, a way that can secure your human dignity and begin to change the power equation.” (Wink, 184-185)
The actions suggested by Jesus in the passages following this admonition against resisting evildoers—to turn the other cheek, give away one’s cloak, walk a second mile, and give to those who borrow (Matthew 5: 39b-41)—are “not rules to be followed legalistically, but examples to spark an infinite variety of creative response in new and changed circumstances.” (Wink, 185) Inspired by these examples, Wink suggests creative alternatives for the Christian choosing to follow Jesus’ third way of resisting evil (see Figure 4). (Wink, 186-187)
In choosing creative resistance, followers of Jesus seek to deny, defuse, and defeat the dehumanizing tactics of oppressors.
Christian resistance to evil has always been played out within a social context, as Christians have navigated relationships with the state, society, and economy in light of the Gospel and the reality of evil. “Resistance is the process of drawing attention to evil and injustice while pressuring the powers that be to pursue positive social change.” (DeYoung, 16)
From its very beginnings as a “tiny, fragile organization,” the Christian Church faced state sponsored discrimination. Søren Dosenrode observes that, from this minority position, “Christians rendered passive resistance to the state as no other real alternative remained.” Martyrdom was often the result of such resistance. (Dosenrode, 11-12) In their daily lives, early Christians resisted poverty and economic oppression by “creating a countercultural community that practiced its own economy of grace,” such as that depicted in Acts 4: 32-37. (Long, xxi-iii) It was not until the legalization of Christianity in 313, and the evolving close relationship between church and state when Christianity became the official religion of the Roman Empire, that resistance became a serious question for Christians. (Donsenrode, 11-12)
One early model for Christian resistance is St. Maximus the Confessor (580-662 CE). His Four Centuries on Love is cited by Charles C. McCarthy as containing the core of his teaching on resistance, centered on the example of Jesus and the primacy of love. (McCarthy, 77) “The one who loves Christ thoroughly imitates him as much as he can.” (Maximus, 81) Maximus taught that in the struggle against evil, the “microcosmic deed of love is all that humanity has to work with,” and indeed, all it needs. (McCarthy, 82)
Maximus lived out this teaching on resistance in his own life. He stood fast against monothelitism, the “theology that Christ was not as the Council of Chalcedon had stated, ‘true God and true man,’ but, in fact, had one will (divine), not a human will and a divine will.” 1 (McCarthy, 84). His belief in the doctrine that Christ had two wills led him to resist both civil and ecclesial authorities who supported monothelitism; he “suffered imprisonment and torture for this stand.” (McCarthy, 78) Maximus was later exiled to Lazica where he died in 662 CE. (McCarthy, 65)
For Thomas Merton, a Trappist monk who contemplated the spirituality of resistance, Maximus is a model of what is possible for human persons facing evil. Maximus “portrays nonviolent resistance under suffering and persecution as the normal way of the Christian.” Countering those who dismiss resistance as impractical or impossible, Merton holds up Maximus as one who believed that Jesus “does not command the impossible, but clearly what is possible.” Furthermore, for Maximus, Gospel resistance, modeled on the way Jesus actually resisted evil, should be “aimed not at the evildoer but at evil as its source.” 2 (Merton, 176)
Notwithstanding early models of Christian nonviolent resistance such as Maximus, in practice the ongoing marriage between church and state led to a mixed assessment of resistance. Dosenrode observes that in the Middle Ages, certain forms of passive resistance were “known and accepted as common law,” such as refusing to pay taxes, provided they were proportional. More active forms of resistance were also carefully assessed by theologians and Church authorities. For example, tyrannicide was accepted as a last resort by Thomas Aquinas, “provided that it was rooted in a higher power than an individual’s idea.” At the Council of Constance (1414-1418), however, the Catholic Church condemned tyrannicide outright as contrary to the moral life. Protestant and Reformed churches “became more open to resistance to defend the true faith” during the Reformation, while the Catholic Church held close to its condemnation. By the twentieth century, the doctrine of resistance in the Catholic, Reformed, and Protestant churches was one of “restraint in the use of power” and support of the state and status quo. (Dosenrode, 13-14, 17) The experience of the Nazi holocaust called this stance into question.
1 The Third Council of Constantople declared monothelitism as a heresy in 681 CE.
2 Emphasis in the original text.
Sources:
Curtiss Paul DeYoung, “From Resistance to Reconciliation: The Means and Goal of Christian Resistance,” in Resist! Christian Dissent for the 21st Century, ed. Michael. G. Long (Maryknoll, NY: Orbis Books, 2008)
Søren Dosnerode, ed., Christianity and Resistance in the 20th Century: From Kaj Munk to Dietrich Bonhoeffer to Desmond Tutu (Boston: Brill, 2009)
Michael G. Long, ed, Resist! Christian Dissent for the 21st Century (Maryknoll, NY: Orbis Books, 2008)
Maximus the Confessor, Maximus the Confessor: Selected Writings, trans. George C. Berthold (New York: Paulist Press, 1985),
Charles C. McCarthy, “Maximus the Confessor (580-662),” in Non-Violence—Central to Christian Spirituality: Perspectives from Scripture to the Present, ed. Joseph T. Culliton (New York: The Edwin Mellen Press, 1982),
Johannes Nissen, “Between Conformity and Nonconformity: The Issue of Non-Violent Resistance in Early Christianity and its Relevance Today,” in Christianity and Resistance in the 20th Century: From Kaj Munk and Dietrich Bonhoeffer to Desmond Tutu, ed. Søren Dosenrode (Boston: Brill, 2009)
Margaret Collins Weitz, “Resistance: A Matter of Conscience,” in Resisters, Rescuers, and Refugees: Historical and Ethical Issues, ed. John J. Michalczyk (Kansas City: Sheed & Ward, 1997)
Walter Wink, Engaging the Powers: Discernment and Resistance in a World of Domination (Minneapolis: Fortress Press, 1992)
Excerpt from: “Human Trafficking as Social Sin: An Ethic of Resistance,” by Susan Rose Francois, CSJP. Submitted to the Faculty of The Catholic Theological Union at Chicago in partial fulfillment of the requirement for the degree of Masters of Arts in Theology, March 2015.
Cardinal Joseph Bernardin passed away on this day in 1996. I never knew him personally but he is a spiritual mentor and I am honored to carry his name as a former Bernardin Scholar at Catholoc Theological Union. He has much to teach (and challenge) us in our current times of polarization, not just in our national climate but also our church.
Literally weeks before his death, he launched the Catholic Common Ground Initiative (now housed at CTU) with these words:
Are the differencesamong U.S. Catholics generating reflection, exchange, debate, ideas, initiative, decisiveness? Or are they producing distrust, polemics, weariness, withdrawal, inertia, deadlock?
No one can answer these questions definitively. But I and many others representing a range of theological outlooks feel that, in far too many cases, the brave new sparks and steady flame of vitality in the Church are being smothered by the camps and distractions of our quarrels.
… [T]he Catholic Common Ground Project offers the promise of our rising above hardened party lines and finding renewal in the splendor of truth revealed in the person of Jesus who is our Lord and our savior.
And so, in that spirit I hand on to you the gift that was given to me– a vision of the Church that trusts in the power of the Spirit so much that it can risk authentic dialogue. I hand that gift on to you without fear or trepidation. I say this because I know that it is a gift you already prize and cherish. I ask you, without waiting and on your own, to strengthen the common ground, to examine our situation with fresh eyes, open minds, and changed hearts, and to confront our challenges with honesty and imagination. Guided by the Holy Spirit, together, we can more effectively respond to the challenges of our times as we carry forward the mission that the Lord Jesus gave to us, his disciples. It is to promote that mission that the constructive dialogue we seek is so important.
I have been pondering what, if anything, to share regarding my post election thoughts. It hasn’t quite been a week, but I have been reading the national temperature and preparing for this result for a while now. So here goes…
First, before you ask, I have already discerned that this time around, I will not be reviving my daily practice of posting a prayer for President Trump.
Why?
For one thing, the platform itself has changed from Twitter to X, resulting in a significant change in ownership, philosophy, and audience. Somehow (the grace of God?), for the most part, I avoided being trolled or harassed last time. I suspect that may not be true this time around, and dealing with that possibility is not where I wish to place my energy.
This does not mean I stop praying. I pray for our elected leaders each and every day, and the 47th President and his administration will certainly be included in my daily prayers. As will the most vulnerable people and ecosystems who will be impacted by policy changes he proposes.
I have been posting short videos that share some simple messages about God’s love, goodness, the beauty of God’s creation, human dignity, the call to be still and grounded…
These are simple yet profound truths that seem to be lost or drowned out in the noise of the globalization of indifference and toxic nature of our (un)civil discourse that makes fertile ground for misinformation and the sowing of fear, hate and division. These posts seem to be finding an audience, if modest in size. More importantly, I believe this type of messaging is urgently needed in our public space. Let me explain.
When I was in graduate theological studies, my research focused on resistance to social sin. One of my key findings had to do with identity and moral choice.
Political psychologist Kristen Renwick Monroe analyzed first hand accounts of ordinary Germans during the Nazi regime and found that how they saw themselves directly impacted how they responded. I believe there are lessons to be learned for our present moment.
Those who supported the regime saw themselves as victims. They were willing to act preemptively against the other out of a desire for self-preservation.
Bystanders saw themselves as helpless, just one person alone against the Nazis. What could they do?
Rescuers saw themselves as connected with everyone and able to effect change. Notably, Monroe also discovered that they were the only group who “had integrated the value of human life into their worldview.”
She concludes that “identity constrains choice” across all three groups. In other words, one’s identity—in relation to self, other, world, and agency—radically influences one’s ethical response and actions. Monroe believes that her findings suggest that identity constitutes “the force that moves us beyond generalized feelings of sympathy, sorrow, or even outrage to a sense of moral imperative.”
So, in addition to getting ready to be a strong, vocal, and persistent advocate for the common good, human rights, peace, and the integrity of creation in the face of likely policy, legislative, and economic changes over the next four years, I also want to do my part to help (re)form our collective sense of identity and expand our menu of moral choice.
I see myself as connected to everyone. My worldview, informed and inspired by my parents and their/my Catholic faith, calls me to see human life and dignity and the goodness of all of God’s creation as central to my worldview and demanding of my action. My religious community strengthens and expands this understanding through our common life, prayer, mission, and charism.
I feel a deep sense of call to use my gifts, talents, and influence to spread that message in the belief that it will make a difference. Also, I am hoping it will help me stay grounded during the next four years.
I’d be ever so grateful if you’d consider donating to my online fundraiser to raise $5,000 to build a safe and simple house for a family in need in Haiti. My family already donated, so now its up to friends and strangers to get us to the goal. (Thanks in advance!)
I only had room for a few photos in the article. So here are a few more postcards from my Christmas in Haiti.
So for the past two weeks I have been in (a one-sided yet public) 140 character conversation with President Donald J. Trump.
I committed on the first Monday of his presidency to pray for him (and our country/world) every morning and to send him a tweet each day. I also pray with the newspaper in the morning, and so my messages are often focused on a recent policy announcement. And as you may guess, I have been troubled by many if not all of them these first two weeks.
By taking to prayer my righteous anger and disbelief at policies which do not seem to reflect equality, justice, the common good or other American values, I realize something happens within me.
I do not soften my belief in the Gospel or justice or the need to speak strongly on behalf of those who are most vulnerable. I do not soften my resistance to evil or injustice. Those are strenghened.
But I do soften my heart. I relate as a human being to the human being presently holding the highest elected office in this country. I engage rather than disengage. I focus on the heart of the matter. Sometimes I even offer advice. And I always offer my prayers.
This daily practice is not easy, but for me I believe it is important. If I am to talk the talk of nonviolent resistance grounded in the primacy of love as taught and modeled by Jesus, then I need to live that out in my own life, words and actions. My #dailytweet @potus is one simple yet challenging spiritual practice.
Because it is public, I am accountable.I have also heard from various quarters that others have found my daily tweets helpful to them as they reorient themselves in this time. One friend told me how she appreciated that my messages were not soft on policy or on where I disagree with the President, but grounded in the Gospel and respectful.
That is my goal, to be grounded in the Gospel. And to model respectful dialogue, even if the odds of him reading or responding are slim.
Those are my reflections two weeks in. We will see where this journey leads!
At the Corner of Susan and St. Joseph 