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(This is a student who is extremely interested in religion. I sent her the speech and asked for comments, which she wrote in her statistics class. She likes studying religion much more than statistics.)
It was very interesting to read this, so thank you for sharing it with me. The glimpse into his own life was intriguing, but I think what interested me more were his reflections on his actual beliefs. A lot of people know he was an altar boy, but he has always been vague on exactly what his own beliefs are.
I can definitely tell that his Jesuit friends have had some influence on him! However, what one must keep in mind is that what he is articulating is really a center-right (though you know I hate using political terms for this) New England, Jesuity stance on faith and its relation to politics. This at first seemed surprising as one would generally think of him as more liberal than his religious milieu, but in fact on further reflection it is appropriate. Kerry is not a radical-- he is no more a Dorothy Day Catholic (and definitely not a liberation theology Catholic) than he was a Maoist liberal in the 60s. He is not trying to create "a new society in the shell of the old" (as Dorothy Day was fond of quoting the IWW platform), but instead make the current society as just, fair, and compassionate as possible. He is not attacking head-on the (allegedly) inherently corrupt roots of our social and political structures, but instead arguing that faith must organize and mitigate our behavior within this society.
Interestingly, Kerry fits in better with a post-Constantinian Christianity than pre-, which I find reflected most obviously in his admiration for Augustine's "just war" theory, which, though, as he notes, was MUCH more stringent than the world's current views on war, was in actuality a Christian innovation, because for the first three centuries of Christianity it was assumed that no Christian could shed blood, and that Christian soldiers either had to leave the army or find some role in the army that involved not killing others. St. Martin of Torres (the patron of Sint Maarten/St. Martin!) was a soldier who converted to Christianity and hence defected from the military. Augustine, however, was writing soon after the Empire had been converted to Christianity, and a new synthesis between state and Church needed to be created (articulated most clearly in his monumental work, The City of God).
In any case, the "just war" theory in Augustine's thought was a revision of the older Christian doctrine of complete non-violence. It is a rejection of radicalism (meaning, to get at the root, or radix) in favor of a more conciliatory, open view of the world and its functioning. There is room for both approaches in Christianity. On the one hand, Christianity is by nature revolutionary and counter-cultural and this must not be compromised, but on the other hand it is an incarnational (en-fleshed) faith, worked out in time and in the world created by God, so simple rejection of the world and the current order has within itself the temptation towards a Manichean dualism (i.e. God is good, the world is bad; Christians are good, the rulers of countries are bad). Both approaches have their place, but the question is where you place your emphasis.
Kerry clearly (whether he is aware of it or not) is on the side of the Christian collaborationists with the world, like Augustine. (This is not a negative judgment on my part! I have great admiration for Augustine). This puts him generally in the Catholic mainstream. Holy Cross teachers on ethics and social policy definitely veer towards the left, siding with a more radical approach to social policy which finds its traditional basis in the early Christian witness which worked in opposition to the Roman Empire (though this rarely took the form of actual vocal protest, but instead was illustrated in experiential witness-- 'martyrdom' means 'witness' in Greek-- of a better way of life, a different kind of radically loving and egalitarian community).
Anyway, that's a kind of irrelevant rant. Moving back to the speech, I found his use of Scripture interesting and more specifically his views on the use of Scripture in liturgy and faith. His comments on Vatican II are really where you can see his Jesuit friends' influence. One of the main fruits of Vatican II was a complete rediscovery of Scripture, which, when you get down to it, is really a rediscovery of the non-Western roots of the faith-- it is the revelation that God is not best spoken of in Greek philosophical terms but in the Semitic tangles and folds of a God who speaks out of a cloud of darkness. The God of Judaism, Christianity and Islam comes out of a tribal, desert experience that relies less on disengaged reasoning than on personal and communal relationships. And the God who speaks is not a philosophical category; He is a God who lives and breathes in history, who calls for devotion and radical transformation of both individual persons and the social structures in which they live.
It is the rediscovery of the Scriptures after Vatican II that also, as Kerry correctly notes, allowed Catholicism to dramatically re-assert at its heart the centrality of Jesus. This I thought was the most interesting out of all his comments, because a) it hits the nail right on the head, and b) it is not a PC statement at all, though it comes out of his quote-on-quote "liberal" faith experience. For Catholic Christians, it must always be remembered that the Church's social teaching is not primarily a set of moral dictums or the wisdom accrued by 2,000 years of political experience. It comes directly out of the gospel of Jesus Christ, who is the face and voice of that desert God who is not an answer to a metaphysical dilemma but a speaker who demands. <snip> For example, this is especially obvious in the book I am reading right now, by Gustavo Gutiérrez, who was the liberation theologian in the Church per se. He is insistent on the centrality of Jesus in the heart of the Church's life, in the world and in history. The reason liberation theology can exist is that Vatican II helped shape the conception and experience of a God who cannot be taken out of any part of life, including politics and social reform, and especially this "underside" of history, sometimes forgotten by political analysts, which consists of those effectively made "non-persons" by our current system's ignorance of and apathy towards them. A philosopher might say that God has nothing to say on politics, that religion should stay out of our political decisions, but Scripture says differently-- God decidedly takes sides. God chooses the poor, the stranger, the widow, the orphan, the defenseless, and the outcast, and to be like God we must choose them as well. (This is not to recommend any one way of dealing with these problems politically, but it does mean that we have to have this as our emphasis).
It's not strange that in referring to the "example of Jesus" Kerry focuses on Jesus's committment to love and service, alluding to his siding with the poor, healing of the sick, comforting the afflicted, feeding the hungry, etc. This is not a surprise since that is Kerry's own faith experience as an American politician attempting to be like Jesus. The wonderful thing about a living Church is that there are infinite perspectives in the gospels to live out, infinite ways of knowing and following Jesus. However, I think that his speech might have benefited from a longer explanation of the passage he chose, Mark 10, where James and John ask Jesus if they might sit at his right hand when he enters into glory. The passage is characteristic of Mark and I was happy to see that Kerry mentioned its place within the gospel and not just as an isolated story. Mark is the earliest of the gospels in the canon, written (compiled from other sources) probably around 60-70 CE. It is also the gospel that is the most centered on the cross, on Jesus's mission as focused around his execution and death.
In the gospel, the passage Kerry chose comes directly after Jesus's third prediction of his death and resurrection (the gospel writer uses this as a literary device to continually reassert the centrality of Jesus's death in his mission; it's like a constant big flashing neon sign, "THE POINT OF EVERYTHING YOU ARE READING IS THIS"). Immediately following the passage he chose, Jesus and the disciples enter Jerusalem for the last week before Jesus's death. So this passage is sandwiched between a prediction of the cross and the entry into Jerusalem, the moment when the disciples shall be most tempted to see Jesus's mission as temporal and worldly.
The point of the passage is not just to show that Jesus wants us to serve other people, but that "the Son of Man came not to be served, but to serve, and give his life as a ransom for many". It is precisely this that is "the cup that drinks" and "the baptism with which is baptized" in which the disciples must share. Jesus is not asking the disciples to remember to be nice. He is telling the disciples that instead of sitting on the left and right of a powerful ruler, they will have to fail in their mission, be tortured, and die out of love, not for themselves, but for others. God is not impartial to the world's suffering, but chooses to enter into it by sending the Anointed, the "very image of God's brightness", the one who "contains within himself the absolute fullness of divinity", to live the life of the disenfranchised, oppressed, and forgotten. The reason that Christianity is radical is not because it says we should all be nice to each other. The reason it is radical is because it says that the God of Israel is a God who loves passionately enough to completely self-identify with the ones who suffer most, and by living in that suffering, God transforms it. It is this experience that formed the early Jesus movement.
<snip>
It is this that is the central message of Catholic social teaching, and Kerry does seem to get at the heart of that, although he does focus more on Jesus's works in life than on his love expressed in death and resurrection. But that is completely legitimate and an approach also very popular after Vatican II-- and it must be remembered also that every moment and aspect of Jesus's life proclaims God's love in the same way that his death did. However, it must be remembered that everything in the gospels was written in light of the death/resurrection experience, so nothing in the gospels can be separated from that. They were written by a community who were living out that faith in the Son of God dying and rising again.
I liked how Kerry quoted the questions presented by the Catholic bishops. I think that took a bit of honesty that I did not expect from him (to be frank), because in quoting the questions he does rather obviously make reference to the fact that he is *not* 'orthodox' on a few Catholic teachings (i.e. abortion and gay rights). His quoting of the questions which alluded to abortion and gay marriage were well-appreciated (although of course he would argue that he is better responding to these issues than the other side, etc.) It is also a nice reminder of the consistently-ignored Catholic bishops' plea for social justice and equality. We always hear about bishops against abortion and gay rights, but it is almost always ignored by the media that the US Catholic bishops regularly put out statements on the immorality of our current economy.
Anyway, Kerry is not a theologian (though he clearly has some theologian friends), and this is not meant to be a critique of his statement. However I hope I have helped explain his comments in light of current Catholic social teaching and historical approach to faith. Thanks again for sharing the speech-- it sounds like he'd quite enjoy coming to a Holy Cross Mass, if he could stand the more radical professors coming over and challenging his politics. :)
Sorry this was long! Also feel free to share any part of this with any of your Democratic friends. And I'd like to also hear your thoughts (in more depth) on the speech.
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