Tag Archive: Pope Francis


Conflict

AMDG

When we were Jesuit novices we read the autobiography of St Ignatius together. It was explained to us that Ignatius had been badgered for years to write down about his life.  It was only when he life was coming to an end that he agreed to do so and dictated his memoirs to Luis Gonsalves de Camara, a young Portuguese Jesuit.  In an age of hagiographical writing, were saints lives were often written with an undue reverence, and sometimes it was difficult to get to the history underneath the exaggerations, Ignatius was keen that his autobiography would show young Jesuits how he had learned from his mistakes and how God had patiently accompanied him through times of excessive zeal and superficial outward displays of ‘holiness’ and ‘penance’.

It seems that the first Jesuit Pope wishes to follow in his footsteps.  Whether he is talking about his time of painful ‘inner purification‘ in Cordoba in 1991, or his period of ‘therapy’ after stepping down as Provincial in the 70’s.  In 2013 he sent a letter to a Brazilian priest, Fr Alexandre Awi, who had acted as his interpreter on his first foreign visit as pope, to Rio de Janeiro. Discussing the ‘culture of encounter’ which as Pope he is so eager to promote, he talks about the traumatic experience of his mother’s side of his family where there was a lot of conflicts,  “In my family there was a long history of disagreements: uncles, cousins, fought and separated. As a child, I cried a great deal in secret when these fights were talked about or when we could see a new one coming. Sometimes I offered a sacrifice or a penance to try to prevent them occurring. It hurt me a lot. Thank God that at home Dad, Mom and my five brothers lived in peace…. I think that this marked me a lot as a kid and created in my heart the desire that people stopped fighting, that they stay together. And at least if they fight they are friends…. I am bit embarrassed after rereading what I wrote, but I think that in this story there is a germ of what over the years and in a conceptual way I called “Culture of the encounter”. It’s a craving that I’ve been since I was a boy” You can read excerpts of the letter here on the website Portaluz (in Spanish) – Link.

Understanding conflict and turning it into a creative experience has been a life-long concern of Jorge Bergoglio before he became Pope Francis.  His unpublished PHD is on the Italian- German priest philosopher Romano Guardini and his 1925 work, ‘Der Gegensatz’ (Contrast).  For Guardini contrast did not necessarily mean contradiction. He was interested in the whole range of human life: art, politics, ethics, religion,  science, in particular, the emerging field of psychology. Guardini’s thinking lead him to a deeper type of wisdom about the mystery of Life. He had a vision that gives things space, where opposites are brought together, the same space from where they emanate and where they return – which he called God.  The younger Bergoglio was particularly interested in how individuals related to groups, especially after his difficult experience as provincial and was attracted to Guardini’s thinking.  Understanding conflict, not being threatened by it, wanting to engage creatively with it but also realising how destructive it could be – as he recently said in his meeting with the Schoenstatt movement.

AMDG

Adolescence, the phase of life which marks the transition between childhood and adulthood, has officially been extended – at least according to UK Policy Makers – from 10-24.  This takes into account earlier puberty and a delayed transition into adulthood.  According to  Laurence Steinberg, in the western world adolescence is now three times longer than in the 19th Century and twice as long as in the 1950’s.  So this new official ruling means in the UK, statutory care for care leavers is now extended to the age of  24. Children in ‘care’, usually provided by foster parents,  leave home at the age of 16-18 and have a more abrupt transition into independent life.

The human infant is a helpless creature at birth, virtually immobile and unlike other primates,  cannot even hold on to or cling to his mother. Seventy-five percent of our brain develops after birth,  as is described in David Brooks fascinating book, ‘The Social Animal‘. We require years of development before we can care for ourselves, well into adolescence.  If for whatever reason a mother or father can’t provide this and the government needs to step in, statutory care involves support with housing, health, education, employment and many other things that a family would usually offer support with.

The age at which puberty begins is fairly simple to understand the physical changes that happen are easily observed. It seems that the body changes earlier in societies with better nutrition and health. So the recognizable biological indicators of the onset of puberty often occur around 10.  However, adolescence encompasses elements of biological growth and major social role transitions, both of which have changed in the past century.As regards social role transitions, the digital age has unleashed unprecedented social forces, which are affecting health and wellbeing across these years. So this expanded and more inclusive definition of adolescence is essential for the framing of laws, social policies, and service systems that are developmentally appropriate. The end of adolescence is more difficult to detect, and can have dangerous consequences – you may think because someone is in their late 20’s this is an adult where you a really dealing with someone who still a little child, but they mask it very well.  In religious life, someone can be in their 60’s but you suddenly realise that their behaviour at times is still adolescent.

These changes are important for all institutions to understand, particularly those institutions that need to recruit new members.  In the Catholic Church we joke about confirmation as being ‘the sacrament of exit’,  and often we go all ‘starry-eyed’ about young people, throw a lot of money at pastoral initiatives that have a limited success rate. We often also shut our eyes to the dark side of adolescence, or what Bill Plotkin calls patho-adolescence.  Religious orders that are facing a crisis in attracting novices, often operate out of models of vocation promotion that still are targeting school or college leavers. It usually isn’t even on their radar in our very utilitarian- education factories. However I think the real rich picking grounds now are in the late 20’s /early 30’s when the first career is coming to an end, a re-evaluation is happening hard-earned earned wisdom is starting to sprout.

Which is why I think we have a lot to learn from the Mormons.  I really admire the way that they prepare their young people to be self-sufficient. As a community, it seems that they have painfully had to realise the importance of self-reliance and I think they transmit that brilliantly to their youngsters.  I have only worked with the Mormons through a visionary friend of mine, Brian Grim.  I asked Brian last year what he would say to the Pope, when he next met him and he thought about it and said,  ‘Wouldn’t it be great if every young Catholic was invited to serve a period of mission like young Mormons do?” ‘ Brian has had a fascinating experience of mission himself and an amazing faith-story. The website ‘Faith Counts’ has a series called ‘Holy Envy’ asking different Christians what their tradition could learn from one of the other groups of Christians.  Brian has just written a piece about this and I recommend reading it if you have the time – click here .  He goes on to say,

It’s not just the time young adults spend serving a mission and the lives they impact that makes a difference. It’s also the years of spiritual, financial, and psychological preparation supported by friends, family and congregations that make a difference. This all adds to the spiritual and temporal strength of the LDS Church itself.

It’s not that Catholics don’t have mission programs. They do – FOCUS Missionaries (Fellowship of Catholic University Students), the Jesuit Volunteer Corps, and Maryknoll Mission Volunteers to name a few. The difference is that serving a mission tends to be the exception for Catholics rather than the rule.

 

AMDG

Clayton M Christensen, in 1995, coined the phrase disruptive technology.  These are innovations often produced by an outsider which changes the market, or the way we do things. So for instance in academia, whose currency is the transmission of knowledge – Wikipedia is a disruptive technology, open source, peer-edited,  free access to knowledge, which led to the demise of many traditional encyclopedias that were being produced.  You can think of many other examples digital photography and the demise of Kodak, Uber challenging the taxi industry, Amazon and bookshops, Netflix and the film industry etc.  Christensen as a Mormon comes from a tradition that encourages the innovation of outsiders.

The Gospels of Jesus Christ are meant to be disruptive – this is an outsider the religious power system built around the Temple in Jerusalem.  Whoever is benefitting from the status-quo and the so-called reforming Pharisees.  There are many stories in the Gospels, that haven’t lost their ability to disrupt our complacency…. ideologies can rise and fall, Corbynism will come and go…. but the Gospels seem to have an incredible longevity, perpetually fresh. The poor man at the rich man’s gate (Luke 16) feels very contemporary especially if you have had to pick your way through one of the tented shanty towns that are growing up in some of our towns and cities to get to mass to hear it.    But if we are honest in modern urban life we are developing more sophisticated coping mechanisms to insulate us against feeling uncomfortable.

Pope Francis is a disruptive leader – he is not uncomfortable with the poor, and aware of the isolating danger of wealth he is constantly challenging us to have a deep attentiveness to the poor.  When he was Archbishop in Buenos Aires he would spend his ‘time off’ famously drinking matte with the people in the many slums in the capital city, whereas the wealthy denizens of  Buenos Aires northern suburbs felt snubbed when he showed no interest in attending the receptions, dinner parties, book launches that a bishop would be expected to frequent.  His disruptive leadership would explain why the fiercest critics and resistance is found within the church. As Austen Ivereigh pointed out in some of the ‘disruption’ a fine line has been crossed between disagreement and dissent .  It should be no surprise those who he rattles the most are comfortable with the status quo, on the other hand, Francis is always searching for the lost sheep.  In contrast to Pope Francis, Forbes argues persuasively that Donald Trump leadership is not as a dedicated disruptor but more likely a creator of chaos.