L’Osservatore Romano, the Vatican newspaper, declared Homer, Marge, Lisa, Bart, and Maggie (aka The Simpsons) to be a Roman Catholic family.
With more than 20 years of episodes under their belts, the dysfunctional working-class family whose dynamics and perspectives offer biting social critique of American society have found a home under the Vatican wing. L’Osservatore Romanowrote:
…In an article headlined “Homer and Bart are Catholics”, the Vatican newspaper said: “The Simpsons are among the few TV programs for children in which Christian faith, religion, and questions about God are recurrent themes.”
The family “recites prayers before meals and, in their own peculiar way, believes in the life thereafter”. It quoted an analysis by a Jesuit priest, Father Francesco Occhetta, of a 2005 episode of The Simpsons, “The Father, the Son and the Holy Guest Star,” which revolved around Catholicism and was aired a few weeks after the death of Pope John Paul II.
The episode starts with Bart being expelled from Springfield Elementary School and being enrolled in a Catholic school where he meets a sympathetic priest, voiced by the actor Liam Neeson, who draws him into Catholicism with his kindness. Homer then decides to convert to Catholicism, to the horror of his wife Marge, the Rev Lovejoy and Ned Flanders. The episode touches on issues such as religious conflict, interfaith dialogue, homosexuality and stem cell research.
“Few people know it, and he does everything he can to hide it, but it is true: Homer J Simpson is a Catholic,” insists L’Osservatore Romano.
The Simpsons even skewers its own success. See below U.K. graffiti artist Banksy’s dark satire of the sweat shops that produce Simpsons paraphernalia.
I’m a practicing Catholic. I practice and practice and practice. I hope when I get to the pearly gates, Saints Peter and Mary Magdalene will tell me that all my practicing made me perfectly eligible for heaven. God willing. Until then, we muddle along here in the earthly realm that, while shot through with light-bent beauty, is also riddled with sin-punched hearts.
The Catholic hierarchy is on trial right now in the world court of public scrutiny for aiding and abetting child abusers. If the Catholic church indeed represents “organized religion,” then – given the multiple jurisdictions crossed transnationally moving priests to avoid being caught and punished – this is certainly an example of organized crime. In this context Jesus’ words in Luke come to mind:
“Watch yourselves carefully,” said Jesus, “so you don’t get contaminated with Pharisee yeast, Pharisee phoniness. You can’t keep your true self hidden forever; before long you’ll be exposed. You can’t hide behind a religious mask forever; sooner or later the mask will slip and your true face will be known. You can’t whisper one thing in private and preach the opposite in public; the day’s coming when those whispers will be repeated all over town” (Luke 12:1-3, The Message).
Structural sin has long been a concept in Catholic theology. Structural sin, said Pope John Paul II, (see Sollicitudo rei socialis) proceeds from the accumulation of personal sins. It is, said the Pope, “a question of a moral evil, the fruit of many which lead to ‘structures of sin.'”
This is a time for the lens of such scrutiny to be turned on the Catholic church hierarchy itself. But the church leaders can not heal themselves from the inside out. They must humble themselves before the laity and ask for forgiveness and help in shaping the Catholic church more into a body that is less occluded with secrecy, silence, dominance, and clericalism, and that with greater transparency allows for the light of Christ the shine through.
Below are excerpts from a few commentaries I’ve found particularly insightful on the “scandal.”
They kept women far from any power, then and since. It’s a male-run church, now steaming ahead full throttle in legalistic mode. Shocking headlines pop up daily about what one or another Catholic bishop knew or didn’t know about pederasty in his diocese. From Munich to Milwaukee, across Ireland and into nearly every country in the world, the tales multiply.
What’s not been heard so loudly is the story of diversionary strikes emanating from the Vatican, perhaps aimed at discrediting U.S. nuns who built the charitable and educational infrastructure of the church.
Two separate investigations — one led by the Vatican department charged with overseeing religious institutes worldwide, another led by Pope Benedict’s successor at the Congregation for the Doctrine of the Faith — are burrowing into the lives and work of U.S. Catholic sisters.
The Vatican appointed an American sister to lead the larger investigation, but didn’t fund the effort. She’s asking the convents her teams are visiting to pay for the intrusion. Some say that is typical of how bishops treat nuns: ask them to do something, as well as the money to do it.
The other investigation focuses on the Leadership Conference of Women Religious, an umbrella group for heads of most women’s religious orders and institutes. American Cardinal William J. Levada is directing a paper chase looking for doctrinal errors. He is the same man who called the (female) process server “a disgrace to the Catholic Church” when he was subpoenaed to testify about priestly pederasty.
Hello? What is going on? In the United States, not one bishop who oversaw pederasty or who used church money to break the minds and hearts of complaining victims has suffered any consequence. As Duquesne law professor Nicholas Cafardi points out in the lay Catholic magazine Commonweal, the only bishop to resign — Cardinal Bernard F. Law of Boston — got promoted to a cushy job in Rome. Law also belongs to the Vatican congregation that nominates bishops.
That’s right. The U.S. bishop who presided over the biggest pederasty scandal in history helps choose new bishops, and can even vote for another pope (at least until he turns 80 in November 2011).
The capital of trust between the people of the church and their leaders is dangerously close to empty. The bishops cannot take the people for granted any longer. We were raised to love the gospel, to seek the truth, to serve justice, to grow in the bosom of the sacraments. But we will not do it under their leadership unless they change.
What’s needed is a conversion of the bishops and the pope himself. That’s right: It’s time for the pope and the bishops to convert their culture to one that is centered on loving God from the depths of their souls and to leading a church that is as much mother as father, as much pastoral as theological, as much spiritual as doctrinal. It is time for them to listen to the deep and authentic witness of the people of faith, to trust the spirit that blows where it will, to abandon their defensiveness of their positions and trust only the gospel, and not their edifice of control. Conversion is a total experience — letting go of the old and putting on the new.
The conversion we seek for them is the same conversion they invite for us: Put on a contrite heart and fall in love with God, recklessly, totally and passionately. Let the love of God be the only measure of their actions.
For American Catholics there is no consolation in the confirmation of what we have known all along: namely, the sexual abuse crisis is not uniquely American. Our season of Lent is long and protracted, and the heartbreaking discussions, discouragement and dismay are as fresh these weeks as they were in 2002. There are multiple opinions– constructive, emotional, factually inaccurate, prejudicial, insightful and heartbreaking. Whether one’s objective is to exonerate or excoriate the pope, surely what matters most for those who belong to and care about the Church is that the outcome be a genuine commitment to penitence and penance, stronger accountability, deeper humility, exemplary managerial and governance oversight practices, openness, restored trust and credibility.
Archbishop Robert Zollitsch of Freiburg, president of the German bishops’ conference, likened the spreading sex abuse scandal to other recent causes of “suffering in our lives,” including earthquakes in Haiti and Chile, and this week’s attack by terrorists on the Moscow subway.
“In many cases the victims could not put their injuries into words,” Zollitsch wrote, in a statement posted on his archdiocese’s Web site. “The wounds inflicted on them can scarcely be cured … This is a painful reality that we have to face.” Writing on the day when Christians commemorate the death of Jesus, the archbishop likened children and young people molested by priests to the crucified Christ, as fellow victims of “injustice and violence.”
The church needs to cast aside the lawyers, the PR specialists and its own worst instincts, which are human instincts. Benedict could go down as one of the greatest popes in history if he were willing to risk all in the name of institutional self-examination, painful but liberating public honesty, and true contrition.
And then comes something even harder: Especially during Lent, the church teaches that forgiveness requires Catholics to have “a firm purpose of amendment.” The church will have to show not only that it has learned from this scandal, but also that it’s truly willing to transform itself.
MARK SHIELDS: I think — I say this as a practicing Catholic. I think that the church has handled the child abuse scandal from the very beginning in the worst possible manner, that their first inclination seemed to be to protect the priests, and then to protect the bishops who were protecting the priests. And there seemed to be minimal concern, in too many instances, for the child, especially the most vulnerable and the least powerful, and, in some cases, handicapped children who were abused. Are there people who are delighting in seeing the church embarrassed and humiliated and exposed? Sure. But that — that is not — the facts are the facts. That was the first charge that was leveled against The Boston Globe when they revealed the stories about Cardinal Law, that this was part of an anti-Catholic — maybe there was a concern, but the facts stand for themselves.
JIM LEHRER: What about — what about this — the anti-Semitism angle?
DAVID BROOKS: Well, you know, as a semi-practicing Jew, the comparison between a child molestation scandal and the victims of the Holocaust is an offensive comparison. And I think Jews and most people are offended by that comparison. And I think — but what it speaks to is not — is an insularity in the response and a tone-deafness to the response. At least a small coterie of people who are making statements — and this was not reflective of church policy — but who are making statements who have been inside the corridors of a world and have difficulty perceiving how things are understood and interpreted outside.
MARK SHIELDS: The archbishop of Dublin, archbishop of Dublin, Archbishop Martin, made a compelling statement echoing — really taking great issue with the Vatican and its handling of this whole crisis and scandal.
JIM LEHRER: As a semi-practicing Protestant, who is going to win the Final Four?
More than 36 million people use the inconspicuous plastic cards issued by the government for “food stamps” to buy staples like milk, bread, and cheese. I see the cards all the time at the grocery store I use in Columbia Heights, D.C. Food stamp usage has increased by 22 percent in D.C. since 2007 and 36 percent of the District’s kids are on food stamps.
According to the New York Times, “virtually all have incomes near or below the federal poverty line, but their eclectic ranks testify to the range of people struggling with basic needs. They include single mothers and married couples, the newly jobless and the chronically poor, longtime recipients of welfare checks and workers whose reduced hours or slender wages leave pantries bare.”
The food stamp program is one way that through social institutions we answer God’s plea in Isaiah 58 to share our food with the hungry poor. Government programs should not perpetuate poverty, but they should provide a path of human dignity for those who are powerless in the culture.
Catholic social teaching reminds us: How we organize our society — in economics and politics, in law and policy — directly affects human dignity and the capacity of individuals to grow in community. The obligation to “love our neighbor” has an individual dimension, but it also requires a broader social commitment. Everyone has a responsibility to contribute to the good of the whole society, to the common good.
Check out the interactive map of “food stamp” usage around the country. Who’s hungry where YOU live? What does it mean?
“Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter—when you see the naked, to clothe him, and not to turn away from your own flesh and blood? Then your light will break forth like the dawn, and your healing will quickly appear; then your righteousnessa will go before you, and the glory of the Lord will be your rear guard.”–Isaiah 58:6-8
Filmmaker Michael Moore’s critique of capitalism is filled with respectful images and ideals from the Catholic Church, writes Tony Stevens-Arroyo in The Washington Post‘s column On Faith.
Stevens-Arroyo, a professor of Puerto Rican and Latino Studies at Brooklyn College and scholar at City University of New York, looks at Moore’s favorable light on his lived experience with Catholic priests, the human face Moore puts on those suffering under unjust economic structures, the solutions-oriented approach taken by Moore to structural sin, and the emphasis he puts on a vibrant democracy vs rapacious capitalism.
Here’s an excerpt:
Should Michael Moore be named “Catholic of the Year”? Some people love his films and some hate them: but his newest film, “Capitalism: A Love Story,” provokes such passion on either side that — on that count alone — it becomes a tribute to his skill as filmmaker. Avoiding a film review here, let me offer reasons for considering “Capitalism” a special kind of Catholic achievement. …
Admittedly, Moore’s style borders on buffoonery, but his message is nonetheless important. I admire the Catholic currents of social justice in this film. And just like the feast days of Halloween and All Saints Day follow each other in the calendar; maybe Michael Moore is “Clown of the Year” and “Catholic of the Year” at the same time.
I really appreciate the class analysis from the folks over at Working-Class Perspectives, a blog from the Center for Working-Class Studies at Youngstown State University. They are doing contextual analysis – and sometimes, contextual theology – from the heart of the Rust Belt.
Since the publication of Rerum Novarum in 1891, Catholic social teachings have provided moral and ethical guideposts for economic behavior. Of particular importance, have been the Papal Encyclicals on the economy that have sought to protect the working class and their institutions in the face of unfettered capitalism. In Pope Benedict XVI’s recent encyclical, Caritas in Veritate, the Church goes a step further by providing a critical analysis of neoliberal economic thought and the problems of globalization while reiterating the need for basic protections for workers and unions.
The pope writes explicitly that justice abhors great disparities in wealth and that societies need “to prioritize the goal of access to steady employment for everyone.” Employment, however, needs to be “decent work.” Benedict writes that such work “expresses the essential dignity of every man and woman; work that is freely chosen, effectively associating workers, both men and women, with the development of their community; work that enables the worker to be respected and free from any form of discrimination; work that makes it possible for families to meet their needs and provide schooling for their children, without the children themselves being forced into labour; work that permits the workers to organize themselves freely, and to make their voices heard; work that leaves enough room for rediscovering one’s roots at a personal, familial and spiritual level; work that guarantees those who have retired a decent standard of living.”