Archive for the ‘Religion’ Category
I started watching this and became enraptured by it. I found it quite interesting and thought-provoking. I have always like Anne Lamott and generally will give Operating Instructions to friends who are expecting. In the talk she gives a mention of how everyone else seems to us to have gotten life’s operating manual in first grade on the day we were out with chicken pox. (I skipped second grade, so I always thought that the secrets were conveyed in that grade.)
Very cute article by Victor Wishna in JTA:
Mendel Segal wears two particular titles that each reflect a devotion to tradition, imply an unending pursuit of precision and command immediate respect.
One is rabbi. The other is pitmaster.
The 33-year-old Orthodox rabbi (and follower of the late Lubavitcher rebbe) is readying to oversee the fourth annual Kansas City Kosher BBQ Festival on Sunday, an event that is expected to attract as many as 4,000 attendees.
Segal — known as “RaBBi-Q” to his fans and fellow competitors on the circuit — is a kosher barbecue champion in more ways than one, standing (and cooking) at the forefront of a rising movement within a distinctly American subculture.
“I just want to energize people,” Segal said from his home in the Kansas City suburb of Overland Park, Kansas. “Kosher can be fun.”
After a long, slow burn, kosher barbecue is catching fire: New restaurants and food trucks are popping up from Brooklyn to Los Angeles. Meanwhile, the number of kosher barbecue events across the country has tripled, from a handful to more than a dozen. Many credit Segal’s passion and leadership as a major spark.
“Mendel’s been instrumental in changing kosher barbecue everywhere you can see,” said Mordechai Striks, a New York City psychologist and paramedic who took home the all-around title at last year’s Southern New England Kosher BBQ Championship. “He’s involved in every competition. People look to him because he runs a damn tight ship and he does it right.”
In the few years since he dived whole hog — well, minus the hog — into the national scene, Segal has racked up wins in kosher contests as well as on the mainstream barbecue circuit. In the latter he is seen as a worthy competitor and not just a curiosity — long, bristly beards aren’t so uncommon among barbecue buffs, though the tzitzit, or ritual fringes, worn by observant Jewish men under their clothes sometimes raise eyebrows. This summer he launched his own line of Mendel’s Kansas City BBQ Sauce and BBQ Rub (“Don’t worry, it’s kosher,” the packaging reassures), available in seven states.
“It happens that I’m obsessed with barbecue,” said Simon Majumdar, a Food Network regular who met Segal in 2012 while in Kansas City researching his book “Fed, White, and Blue: Finding America With My Fork.” “And what I say is that Mendel’s not making kosher barbecue — he’s making really, really terrific barbecue that happens to be kosher.” . . .
Linda Greenhouse has a very interesting column on what a mess the Roberts Court has created with its Hobby Lobby decision. From her column:
. . . At issue are the options the Obama administration has made available to a category of employers deemed “religious nonprofit organizations” that object to including birth control in their employee health plans. These groups differ from “religious employers,” a category essentially limited to churches, which are deemed exempt under the Affordable Care Act regulations. Rather, these are religiously affiliated nonprofits such as colleges, seminaries and religious orders like the Little Sisters of the Poor, which runs nursing homes and describes itself as an equal-opportunity employer in its hiring practices for lay staff members. These nonprofits do have to provide contraception coverage unless they accept the administration’s offer to opt out of the requirement by passing the legal obligation on to their insurance carriers.
Under pre-existing regulations that the Obama administration fine-tuned in the aftermath of the Hobby Lobby decision, all these organizations have to do to qualify for the exemption is to ask for it, by filling out a two-page form, or even more simply by sending a letter to the Department of Health and Human Services declaring that they have a religious objection to paying for birth control. At that point, their obligation ceases and the coverage has to be provided by the organizations’ insurance carrier or, in the case of a self-insured plan, by the third-party administrator, without any financial involvement by the organization.
Dozens of these organizations promptly filed suit claiming that they couldn’t possibly fill out the form or sign the letter because to do so would make them complicit in the ultimate choice their employees might make to use birth control.
It’s important to understand the difference between these cases and the lawsuit by Hobby Lobby’s owners. As a for-profit company, Hobby Lobby had no accommodation available. It had either to provide the coverage or pay a huge fine. In fact, the court’s majority opinion, written by JusticeSamuel A. Alito Jr., strongly suggested that the problem, as the majority saw it, could be solved if only the administration would offer Hobby Lobby the same choice it was giving the religious nonprofits. Justice Alito wrote that the Department of Health and Human Services “itself has demonstrated that it has at its disposal an approach that is less restrictive than requiring employers to fund contraceptive methods that violate their religious beliefs.” In a footnote, he added: “The less restrictive approach we describe accommodates the religious beliefs asserted in these cases.” Justice Anthony M. Kennedy, who provided the fifth vote to the majority, wrote in a concurring opinion that the accommodation as described “does not impinge on the plaintiffs’ religious beliefs.”
The Hobby Lobby case had not been argued on this basis, and Justice Alito noted that the court was not deciding whether such an accommodation would suffice “for purposes of all religious claims.” To that extent, the statements were nonbinding “dicta,” not part of the holding. But they have had a powerful influence in the lower courts. Cases challenging the adequacy of the accommodation as applied to religious nonprofits have now made their way through six of the 12 federal appellate circuits. Remarkably, every court has rejected the religious claims.
Not all the decisions have been unanimous; there have been dissenting opinions by individual judges, a fact that may lead the Supreme Court to accept one or more of the pending appeals despite the absence of the “conflict in the circuits” that the court usually waits for. But, notably, judges across the ideological spectrum have ruled for the government. One of the country’s most conservative federal judges, Jerry E. Smith, wrote the opinion last month for a unanimous panel of one of the country’s most conservative courts, the United States Court of Appeals for the Fifth Circuit.
The Supreme Court’s Hobby Lobby decision “is of no help to the plaintiffs’ position,” Judge Smith wrote in East Texas Baptist University v. Burwell.The reason, he explained, was “not just that there are more links in the causal chain here than in Hobby Lobby.” Rather, it was that “what the regulations require of the plaintiffs here has nothing to do with providing contraceptives.”
It’s worth quoting Judge Smith at some length, including his reference to the Religious Freedom Restoration Act, the federal law under which the Hobby Lobby case and the current cases were brought:
“The plaintiffs urge that the accommodation uses their plans as vehicles for payments for contraceptives. But that is just what the regulations prohibit. Once the plaintiffs apply for the accommodation, the insurers may not include contraceptive coverage in the plans. The insurers and third-party administrators may not impose any direct or indirect costs for contraceptives on the plaintiffs; they may not send materials about contraceptives together with plan materials; in fact, they must send plan participants a notice explaining that the plaintiffs do not administer or fund contraceptives. The payments for contraceptives are completely independent of the plans. . . The acts that violate their faith are the acts of the government, insurers, and third-party administrators, but R.F.R.A. does not entitle them to block third parties from engaging in conduct with which they disagree.”
And of course, the choices and the rights of third parties, in this instance, the female employees, are the whole point. It is not only that female employees, and not their bosses, make the choice to use birth control. It is that the employers’ religious objections, if honored, would cause these third parties actual harm — harm that would be avoided if the employers simply signed the form or sent the letter. The extreme to which the plaintiffs’ refusal takes their “complicity” argument is what the appeals courts have found so alarming. The organizations don’t want to pay for birth control and they don’t want anyone else to pay for it either.
The United States Court of Appeals for the 10th Circuit had this to say in a decision last week, Little Sisters of the Poor v. Burwell: “Plaintiffs sincerely oppose contraception, but their religious objection cannot hamstring government efforts to ensure that plan participants and beneficiaries receive the coverage to which they are entitled.”
The Religious Freedom Restoration Act, the court said, “does not prevent the government from reassigning obligations after an objector opts out simply because the objector strongly opposes the ultimate goal of the generally applicable law. Plaintiffs’ complicity argument therefore fails. Opting out would eliminate their complicity with the mandate and require only routine and minimal administrative paperwork, and they are not substantially burdened by the government’s subsequent efforts to deliver contraceptive coverage in their stead.”
Writing in The National Catholic Reporter last week, Michael Sean Winters, author of a blog on the publication’s website called Distinctly Catholic, praised the 10th Circuit decision, saying: “If you think the form used to object to participation is itself a form of participation, I am not sure how we, as a nation, can ever carve out religious exemptions.”
Evidently, the religious groups pressing this litigation would rather keep fighting than declare victory. . .
Very interesting article by Michael Lipka at the Pew Research Center. From the article:
The article describes how the position of the church differs from (i.e., contradictions) the position taken by a majority of the members of each church. Worth reading.
Jim Yardley and Binyamin Appelbaum report in the NY Times:
His speeches can blend biblical fury with apocalyptic doom. Pope Francis does not just criticize the excesses of global capitalism. He compares them to the “dung of the devil.” He does not simply argue that systemic “greed for money” is a bad thing. He calls it a “subtle dictatorship” that “condemns and enslaves men and women.”
Having returned to his native Latin America, Francis has renewed his left-leaning critiques on the inequalities of capitalism, describing it as an underlying cause of global injustice, and a prime cause of climate change. Francis escalated that line last week when he made a historic apology for the crimes of the Roman Catholic Church during the period of Spanish colonialism — even as he called for a global movement against a “new colonialism” rooted in an inequitable economic order.
The Argentine pope seemed to be asking for a social revolution.
“This is not theology as usual; this is him shouting from the mountaintop,” said Stephen F. Schneck, the director of the Institute for Policy Research and Catholic studies at Catholic University of America in Washington.
The last pope who so boldly placed himself at the center of the global moment was John Paul II, who during the 1980s pushed the church to confront what many saw as the challenge of that era, communism. John Paul II’s anti-Communist messaging dovetailed with the agenda of political conservatives eager for a tougher line against the Soviets and, in turn, aligned part of the church hierarchy with the political right.
Francis has defined the economic challenge of this era as the failure of global capitalism to create fairness, equity and dignified livelihoods for the poor — a social and religious agenda that coincides with a resurgence of the leftist thinking marginalized in the days of John Paul II. Francis’ increasingly sharp critique comes as much of humanity has never been so wealthy or well fed — yet rising inequality and repeated financial crises have unsettled voters, policy makers and economists.
Left-wing populism is surging in countries immersed in economic turmoil, such as Spain, and, most notably, Greece. But even in the United States, where the economy has rebounded, widespread concern about inequality and corporate power are propelling the rise of liberals like Senator Bernie Sanders of Vermont and Senator Elizabeth Warren of Massachusetts, who, in turn, have pushed the Democratic Party presidential front-runner, Hillary Rodham Clinton, to the left.
Even some free-market champions are now reassessing the shortcomings of unfettered capitalism. George Soros, who made billions in the markets, and then spent a good part of it promoting the spread of free markets in Eastern Europe, now argues that the pendulum has swung too far the other way.
“I think the pope is singing to the music that’s already in the air,” said Robert A. Johnson, executive director of the Institute for New Economic Thinking, which was financed with $50 million from Mr. Soros. “And that’s a good thing. That’s what artists do, and I think the pope is sensitive to the lack of legitimacy of the system.” . . .
A very interesting report from Naomi Klein in the New Yorker:
When I was first asked to speak at a Vatican press conference on Pope Francis’s recently published climate-change encyclical, “Laudato Si’,” I was convinced that the invitation would soon be rescinded. Now the press conference and, after it, a two-day symposium to explore the encyclical is just two days away. This is actually happening.
As usual ahead of stressful trips, I displace all of my anxiety onto wardrobe. The forecast for Rome in the first week of July is punishingly hot, up to ninety-five degrees Fahrenheit. Women visiting the Vatican are supposed to dress modestly, no exposed legs or upper arms. Long, loose cottons are the obvious choice, the only problem being that I have a deep-seated sartorial aversion to anything with the whiff of hippie.
Surely the Vatican press room has air-conditioning. Then again, “Laudato Si’ ” makes a point of singling it out as one of many “harmful habits of consumption which, rather than decreasing, appear to be growing all the more.” Will the powers that be make a point of ditching the climate control just for this press conference? Or will they keep it on and embrace contradiction, as I am doing by supporting the Pope’s bold writings on how responding to the climate crisis requires deep changes to our growth-driven economic model—while disagreeing with him about a whole lot else?
To remind myself why this is worth all the trouble, I reread a few passages from the encyclical. In addition to laying out the reality of climate change, it spends considerable time exploring how the culture of late capitalism makes it uniquely difficult to address, or even focus upon, this civilizational challenge. “Nature is filled with words of love,” Francis writes, “but how can we listen to them amid constant noise, interminable and nerve-wracking distractions, or the cult of appearances?”
I glance shamefully around at the strewn contents of my closet. (Look: some of us don’t get to wear the same white getup everywhere…)
JULY 1ST—THE F-WORD
Four of us are scheduled to speak at the Vatican press conference, including one of the chairs of the United Nations’ Intergovernmental Panel on Climate Change. All except me are Catholic. In his introduction, Father Federico Lombardi, the director of the Holy See press office, describes me as a “secular Jewish feminist”—a term I used in my prepared remarks but never expected him to repeat. Everything else Father Lombardi says is in Italian, but these three words are spoken slowly and in English, as if to emphasize their foreignness.
The first question directed my way is from Rosie Scammell, with the Religion News Service: “I was wondering how you would respond to Catholics who are concerned by your involvement here, and other people who don’t agree with certain Catholic teachings?”
This is a reference to the fact that some traditionalists have been griping about all the heathens, including United Nations Secretary-General Ban Ki-moon and a roster of climate scientists, who were spotted inside these ancient walls in the run-up to the encyclical’s publication. The fear is that discussion of planetary overburden will lead to a weakening of the Church’s position on birth control and abortion. As the editor of a popular Italian Catholic Web site put it recently, “The road the church is heading down is precisely this: To quietly approve population control while talking about something else.”
I respond that I am not here to broker a merger between the secular climate movement and the Vatican. However, if Pope Francis is correct that responding to climate change requires fundamental changes to our economic model—and I think he is correct—then it will take an extraordinarily broad-based movement to demand those changes, one capable of navigating political disagreements.
After the press conference, a journalist from the U.S. tells me that she has “been covering the Vatican for twenty years, and I never thought I would hear the word ‘feminist’ from that stage.”
The air-conditioning, for the record, was left on.
The British and Dutch ambassadors to the Holy See host a dinner for the conference’s organizers and speakers. Over wine and grilled salmon, discussion turns to the political ramifications of the Pope’s trip to the United States this September. One of the guests most preoccupied with this subject is from an influential American Catholic organization. “The Holy Father isn’t making it easy for us by going to Cuba first,” he says.
I ask him how spreading the message of “Laudato Si’ ” is going back home. “The timing was bad,” he says. “It came out around the same time as the Supreme Court ruling on gay marriage, and that kind of sucked all the oxygen out of the room.” That’s certainly true. Many U.S. bishops welcomed the encyclical—but not with anything like the Catholic firepower expended to denounce the Supreme Court decision a week later.
The contrast is a vivid reminder of just how far Pope Francis has to go in realizing his vision of a Church that spends less time condemning people over abortion, contraception, and who they marry, and more time fighting for the trampled victims of a highly unequal and unjust economic system. When climate justice had to fight for airtime with denunciations of gay marriage, it didn’t stand a chance.
On the way back to the hotel, looking up at the illuminated columns and dome of St. Peter’s Basilica, it strikes me that this battle of wills may be the real reason such eclectic outsiders are being invited inside this cloistered world. We’re here because many powerful Church insiders simply cannot be counted upon to champion Francis’s transformative climate message—and some would clearly be happy to see it buried alongside the many other secrets entombed in this walled enclave.
Before bed, I spend a little more time with “Laudato Si’ ” and something jumps out at me. In the opening paragraph, Pope Francis writes that “our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us.” He quotes Saint Francis of Assisi’s “Canticle of the Creatures,” which states, “Praise be to you, my Lord, through our Sister, Mother Earth, who sustains and governs us, and who produces various fruit with colored flowers and herbs.”
Several paragraphs down, the encyclical notes that Saint Francis had “communed with all creation, even preaching to the flowers, inviting them ‘to praise the Lord, just as if they were endowed with reason.’ ” According to Saint Bonaventure, the encyclical says, the thirteenth-century friar “would call creatures, no matter how small, by the name of ‘brother’ or ‘sister.’ ”
Later in the text, pointing to various biblical directives to care for animals that provide food and labor, Pope Francis comes to the conclusion that “the Bible has no place for a tyrannical anthropocentrism unconcerned for other creatures.”
Challenging anthropocentrism is ho-hum stuff for ecologists, but it’s something else for the pinnacle of the Catholic Church. You don’t get much more human-centered than the persistent Judeo-Christian interpretation that God created the entire world specifically to serve Adam’s every need. As for the idea that we are part of a family with all other living beings, with the earth as our life-giving mother, that too is familiar to eco-ears. But from the Church? Replacing a maternal Earth with a Father God, and draining the natural world of its sacred power, were what stamping out paganism and animism were all about.
By asserting that nature has a value in and of itself, Francis is overturning centuries of theological interpretation that regarded the natural world with outright hostility—as a misery to be transcended and an “allurement” to be resisted. Of course, there have been parts of Christianity that stressed that nature was something valuable to steward and protect—some even celebrated it—but mostly as a set of resources to sustain humans.
Francis is not the first Pope to express deep environmental concern—John Paul II and Benedict XVI did as well. But those Popes didn’t tend to call the earth our “sister, mother” or assert that chipmunks and trout are our siblings.
JULY 2ND—BACK FROM THE WILDERNESS
In St. Peter’s Square, the souvenir shops are selling Pope Francis mugs, calendars, aprons—and stacks and stacks of bound copies of “Laudato Si’,” available in multiple languages. Window banners advertise its presence. At a glance, it looks like just another piece of papal schlock, not a document that could transform Church doctrine.
This morning is the opening of “People and Planet First: The Imperative to Change Course,” a two-day gathering to shape an action plan around “Laudato Si,’” organized by the International Alliance of Catholic Development Organisations and the Pontifical Council for Justice and Peace. Speakers include Mary Robinson, the former President of Ireland and a current United Nations Special Envoy on Climate Change, as well as Enele Sopoaga, the Prime Minister of Tuvalu, an island nation whose existence is under threat from rising seas.
After an opening prayer led by a soft-spoken bishop from Bangladesh, Cardinal Peter Kodwo Appiah Turkson—a major force behind the encyclical—delivers the first keynote. At sixty-six, his temples are grey, but his round cheeks are still youthful. Many speculate that this could be the man to succeed the seventy-eight-year-old Francis, becoming the first African pope.
Most of Turkson’s talk is devoted to citing earlier Papal encyclicals as precedents for “Laudato Si’.” His message is clear: this is not about one Pope; it’s part of a Catholic tradition of seeing the earth as a sacrament and recognizing a “covenant” (not a mere connection) between human beings and nature.
At the same time, the Cardinal points out that “the word ‘stewardship’ only appears twice” in the encyclical. The word “care,” on the other hand, appears dozens of times. This is no accident, we are told. While stewardship speaks to a relationship based on duty, “when one cares for something it is something one does with passion and love.”
This passion for the natural world is part of what has come to be called “the Francis factor,” and clearly flows from a shift in geographic power within the Catholic Church. Francis is from Argentina, and Turkson from Ghana. One of the most vivid passages in the encyclical—“Who turned the wonderworld of the seas into underwater cemeteries bereft of color and life?”—is a quotation from a statement of the Catholic Bishops’ Conference of the Philippines. . .
Continue reading. There’s much more.
This story is in a strange way heartwarming.