July 2, 2014 marks the 50th anniversary of President Lyndon B. Johnson’s signing of the Civil Rights Act. Political emotion emanating from the religious particularity of the African American Civil Rights movement was a key factor in forging this landmark legislation. This milestone approaches at a time when sibling civil rights victories (e.g., Brown v. the Board of Education 1954 and the Voting Rights Act of 1965) suffer from diminished public and legal support. With the fragility of civil rights, the U.S. faces also renewed debates about the rights to religious freedom and the role of religion in public life. This uncertain legal and political landscape threatens to destabilize political society by allowing discrimination, segregation, and other inequalities to seep further into the basic political structure of the United States. In the midst of these political currents, how ought Catholic moral theology respond to the erosion of civil rights protections?
Read more on CTEWC Forum.
Prof. Flores’s essay, “The Personal Is Political: Toward a Vision of Justice in Latina Theology,” is included in Feminist Catholic Theological Ethics: Conversation in the World Church (Orbis 2014), edited by Linda Hogan and Agbonkhianmeghe E. Orobator. The volume includes essays from Agnes M. Brazal, Lilian Dube, James F. Keenan, Maria Clara Lucchetti Bingemer, and Anne Patrick, among many others.
“This volume is an astonishing contribution to Christian and Catholic theological ethics. The essays are elegant, insightful, and moving. The feminist perspectives they portray are varied in terms of issues addressed, methods used, and genuine diversity of voices from across the world. The book will be of immense value for courses in theology and ethics world-wide, but also more generally for educated readers in multiple contexts. I predict that it will generate profound insight and enthusiasm for expanding the horizons of our theologies, and deepening our efforts at “faith seeking understanding.”
-Margaret A. Farley, Gilbert L. Stark Professor Emerita of Christian Ethics, Yale University Divinity School
View the order form here.
Pope Francis, in the inaugural year of his papacy, captured the imagination of Catholics and non-Catholics alike with his nuanced and pastoral discussions of contested issues from the frontlines of the culture wars. In July, Francis surprised journalists with his post-World Youth Day remarks revealing a person-centered approach on many of those issues as well as call for a “deeper theology of women.” In September, he elaborated on these points over a series of interviews with Antonio Spardo, S.J. and published in La Civilta Cattolica. We read Francis questioning an obsessive focus of the Church’s social and moral energy on, for example, issues of sexual morality. Such questioning, however, does not ignore the Church’s moral instruction and concern for those on the bottom rung of the global economy or the Church’s pro-life position when Francis identified abortion with a “throwaway culture” fueling consumerism and exploitation. Having reignited broad interest in family ethics through these remarks, Pope Francis made news again with the announcement that he will convene the world’s Catholic bishops to address family life issues. Consisting of two meetings in 2014 and 2015, the Synod of Bishops will discern first the complex landscape of Christian family life in the 21st century and then, in light of their findings, develop working guidelines for pastoral care of the person and family.
Read more on CTEWC Forum.
Sexual harassment is an epidemic in the fields of the food we eat. On June 25, PBS and Univision debuted a documentary in the series “Frontline” entitled “Rape in the Fields.” This report exposed the hidden reality of sexual abuse of women who supply American tables with apples, almonds, lettuce and eggs—untold numbers of women and girls subject to sexual abuse and rape by their male bosses and co-workers.
Since harassment is commonplace and takes place in the isolation of the vast agricultural fields, migrant women often refer to camps as the “fields of panties” or the “green motel.” Rendered invisible in U.S. society by a broken immigration system that simultaneously demands cheap migrant labor and criminalizes undocumented persons, migrant women evade contact with the legal authorities responsible for responding to these crimes. Sexual perpetrators exploit this legal and social invisibility to take sexual advantage of them.
Read more in America Magazine.
In the wake of the first government shutdown in nearly two decades, pundits clamor to provide commentary on both the causes and effects of the failure to pass a budget, funding nonessential government functions. Some argue that the shutdown is unremarkable; it has happened before and its effects are limited. As Sean Hannity claims, “We have had 17 government shutdowns…I am not afraid of a couple of weeks of the government being shut down.”
Yet, as Brad Plummer illustrates on the Washington Post Wonkblog, the hiatus of so-called nonessential government offices will affect the lives of American citizens more profoundly than Hannity’s remark portrays. Effects range from the mundane to the inconvenient: the suspension of the Panda Cam broadcast at the National Zoo, the blockade of national parks and monuments, and the closure of the U.S. Copyright Office until the end of the standoff.
Some Americans will experience the shutdown more acutely than others, especially government employees who will go without pay, veterans and disabled persons who will go without benefits, and cancer patients who will be denied access to critical services from the National Institutes of Health (NIH). Still, there are some for whom the shutdown will have an almost immediate and deleterious effect: poor families and children.
Read More on Washington Post OnFaith.
This post is part of a series on the Faith of Theologians on Catholic Moral Theology. A full list of the previous responses can be found at the bottom of Dana Dillon’s post introducing the series.
Two young women, Tamar* and Reema*, sit in folding chairs facing each other. Tamar speaks to Reema, carefully gesticulating as she expresses each thought. Reema listens intently, her brow furrowed and her arms folded across her chest. She gives an occasional nod to reassure Tamar that she is listening. As Tamar finishes her thought, Reema says, “Let me see if I heard you correctly.” Then carefully, deliberately, Reema repeats what she just heard, attempting to accurately render Tamar’s statement. When she finishes her summary, Reema asks, “Did I understand you?” Tamar scrunches her nose and shakes her head tightly from side to side. Tamar repeats her statement, this time using slightly different language and attempting to add some nuance to her idea. Again, Reema repeats Tamar’s statement. She finishes her summary, lifting her eyebrows and cocking her head in Tamar’s direction. Tamar says, “Yes, that is what I said.” The women heave long sighs as a thoughtful pause passes between them. Their roles now reverse; it is Reema’s turn to speak and Tamar’s turn to listen.
Read more on Catholic Moral Theology.