Issue 5 - January 29, 2014

The TORCH

BOSTON COLLEGE’S CATHOLIC NEWSPAPER ESTABLISHED 2013

Go set the world aflame!

Wednesday, January 29th, 2014

Volume I, Issue 5

St. Mary’s Renovation Continues on Schedule MARGO BORDERS

The renovation of St. Mary’s Hall continues on schedule and is expected to be completed in early 2015. The building started restorations in early 2013 and will undergo exterior renovations as well as converting the south wing of the building into University academic space, which will include the Communication and Computer Science departments and the Woods College of Advancing Studies.

St. Mary’s Hall is the second oldest building on the Chestnut Hill campus and has been used as a Jesuit residence for 95 years. The restoration of St. Mary’s will be similar to that of Gasson Hall, but on a larger scale. The renovations include ongoing projects on the interior and exterior of the building. On the exterior of the building, the roof, windows, and cast stone will be replaced, and the interior, including elevators and floor and wall framing, will be completely renovated as well.

Many of these renovations have been completed. On the exterior of the building, much of the cast stone trim elements have been installed, and new roof tile and windows are complete. The white-tented enclosures are covering the cast stone replacements at the Photos by Chris Canniff Continued on Page 10

The Little Sisters of the Poor V. Sebelius: A Little Victory for an Important Cause ALEXANDER MARSLAND The United States Supreme Court reached a unanimous decision on Friday to extend a temporary order that would allow a religious order of nuns to opt out of the enforcement of the Affordable Care Act’s controversial contraception mandate without having to file a government exemption form. The religious order claims that although the government form grants the possibility of exemption, having to even file it is already participation in the system, and is therefore implicit acceptance of the abortions and contraceptive coverage that the Affordable Care Act mandates.

Thanks to the court order, the Little Sisters of the Poor may exempt themselves from the mandate by simply informing the Department of Health and Human Services of their religious objections.

The Little Sisters of the Poor had filed an appeal to the U.S. Tenth Circuit Court of Appeals and two other religious health care providers joined the suit. Because these providers cover over 400 non-profit organizations, the decision on this appeal could potentially have large consequences for the legal conflict between the Obama administration’s ACA enforcement and its many institutional opponents. The Supreme Court, however, stressed that it “issues this order based on all of the circumstances of the case, and this order should not be construed as an expression of the Court’s views on the merits.” The order only applies to this specific case, exempting two groups of the Little Sisters of the Poor from having to file a government exemption form until a ruling on the appeal is reached.

While this is a victory for the religious order and for the opposition to the ACA mandate because it allows for the possibility that these nuns

CAMPUS NEWS

might not have to ever be abetting the process of legalized abortion and contraception, it is not a major victory as this tragedy is still quite possible.

This was a relatively minor conflict in comparison with the appeal in the Tenth Circuit, from which any significance of this case is derived. The reasoning for the court order, it seems, is that because the appeal is still under review, and because implementation of the ACA (or at least this part of it) has already begun, enforcement of the mandate would signify a premature decision on the appeal. The order is thus a provisional method of ensuring the neutrality of the law to an unresolved legal circumstance. The court has interpreted that the implementation of the mandate, at least for now, only requires that the government be notified of the provider’s objection in this specific case.

Under the current law, only religious organizations have the ability to file for exemptions from the mandate, and besides these two groups of the religious order, even these organizations that can apply for an exemption still have to file the government form. Furthermore, the aforementioned group that appealed to the Tenth Circuit Court has not had its case accepted as a class lawsuit in the lower courts, and therefore each organization will have to appeal separately for protection from the mandate and government exemption.

Inside This Edition

WORLD NEWS

Continued on Page 10

SENIOR STAFF

Faith on the Field

Trappist Monks Brew Beer in Massachusetts

Catholic School “Survivor”

PAGE 3

PAGE 4

PAGE 12

2

Campus News

The TORCH // Volume I, Issue 5

CAMPUS NEWS

BC Students Spend a Week in Urban Immersion MARGARET ANTONIO Every year during the last week of winter break, many Boston College students venture out to various places in the U.S. and Latin America as part of BC’s characteristic “service-learning” programs. Being in a new state or a foreign country to serve and learn about a community is often a potent, eye-awakening experience. However, this year, 18 BC students stayed on campus to participate in “Urban Immersion,” a program that focuses on learning about poverty and homelessness while volunteering in Boston.

“It’s a huge learning experience,” said Fr. Don MacMillian, who has been coordinating the program since 2003. “It’s important for our students to learn about this situation.“ “I wanted to broaden my perspective of the social inequality that exists here in Boston,” said Christian Coletta, A&S ‘15.

“I also wanted to make some new friends who feel as strongly about this issue; they’re the kind of people I want to surround myself with in the future.”

Participants board in their year-round dorms during the week. In the past, they stayed at a hostel in the city, but as boarding prices have increased over recent years, the program coordinators opted to stay on campus rather than increase the program price. The $50 fee includes food, transportation on the T, and all other activities.

During the day, participants rotate in small groups to volunteer at five different places, including Rosie’s Place, St. Francis House, Marian Manor, the Boston Living’s Center, and the Boston Rescue Mission. Some of the places specifically serve women, ex-convicts, those with AIDs, or those who are preparing for a job. Students from Boston College often volunteer at these places during the year, so there is an immense need for volunteers during the winter break.

At the St. Francis House one day, said Fr. MacMillan, some of the students had to unpack boxes of clothing, and it was all BC athletic apparel from the bookstore or the athletics department.

Another time, some of the men in line for food were wearing BC Marching Band hats.

In the evening, participants return to campus for dinner and time for reflection and prayer. Later, speakers come to address the group about issues regarding homelessness and poverty. One night featured a panel of individuals who were homeless themselves.

“When asked what people could do for the homeless, the panelists emphasized the power of a simple hello or genuine acknowledgement,” said Mary Popeo, A&S ‘14. “...[B]eing ignored or shunned due to circumstances beyond [their] control... can lead homeless people to believe that no one cares about them.

Listening to the panelists’ heart wrenching stories humanized the homeless experience for me.”

The panel also inspired Coletta to change the way he treats the homeless. “I’m making a point to stop and chat with folks who are asking for change--according to a formerly homeless man who came to speak with us, sometimes this is more valuable than the change in a cup. If we can learn to recognize each person’s human dignity, we might face fewer of the widespread issues that exist today here in Boston.”

Every year, about 40-50 students apply to the program and 25 are accepted. This year, however, applications were lower and several dropped out of the program due to cancelled flights during winter storm Hercules. “Even then, you say, ‘well, you only have 18,” said Fr. MacMillian. “But that’s 18 more who know about poverty and homelessness.”

Facebook Page Promotes Self-Expression on Campus EMILY WITSBERGER Near the beginning of the fall semester, sociology major Ricky Scheiber-Camoretti, A&S ’15, began a project combining several of his interests – his yearn to reflect on reality, his love for long conversations with friends, and his fascination with questioning what others consider to be social norms. Over the course of his first two years at Boston College, he had come to realize that everyone has a story to share, and that many students on campus have similar experiences and struggles whether or not they express themselves. Borrowing the camera of his friend Deryn Thomas, Scheiber-Camoretti began going around campus taking pictures of students while asking them questions about their lives at BC – questions of faith, spirituality, and humanity.

Scheiber-Camoretti wished to share with others what he saw many students going through at the same time. With the encouragement of several of his friends, in October he created a Facebook page using material he had been gathering over the

past month from a number of informal student interviews. After so much work had gone into the his project, he was understandably nervous as to whether or not anyone would respond to what he had created. However, he was surprised by a strong positive response to the Facebook page from both his friends and other members of the BC community. Within an hour of its launch, the “Faces” page had already taken off.

As it stands now, “Faces of Faith, Spirituality & Humanity at Boston College” is a Facebook page that, as its description states, puts words to faces by way of camera. Pictures of various students on campus are accompanied by each student’s response to a thought-provoking question, including everything from “What gets you up in the morning?” to “When do you feel the most ‘you’?” The idea behind each question is to get students to think about things they rarely get to vocalize.

The page’s success speaks to the way in which the questions and answers show how much we can learn from each other, and how much we have yet to learn about ourselves. Freshmen at BC who are unsure of where they stand in their faith journey may be surprised to find out that all of their peers are actually in the same boat. Even upperclassmen who are deeply imbedded in their own faith journeys are nowhere near having everything figured out for themselves. With the goal of encouraging active thought in its readers, the “Faces” page promotes self-expression in a way not often seen on campus.

Campus News

The TORCH // Volume I, Issue 5

3

Boston College’s Hidden Gem: the Campus School ALESSANDRA LUEDEKING On Thursday evening, January 23rd, a prayer vigil was hosted at St. Ignatius by concerned parents for the unstable future of Boston College’s Campus School, a learning institution for children with severe multiple special needs and complex healthcare requirements. The Boston College administration has supported the Campus School for 43 years. However, recent talk of merging the Campus School with the nearby Kennedy Day School, a Franciscan hospital for children, appears to imperil this support.

Enrollment has decreased from 49 in 2007 to 38 today. Consequentially, nearby districts are reticent about paying the $74,000 a year needed to keep the Campus School running. The switch to Kennedy Day School would offer more space with professional staff.

“Anyone involved with this school for disabled children knows that its location on BC’s campus is what makes the program so unique,” said Nicole Mollica, a former staff member at the Campus School.

“What the [Campus School] apparently lacks

in terms of therapeutic pools is more than made up for by the hardest working, most engaged faculty and staff imaginable. Our students have formed amazing relationships with their classmates and teachers, which cannot be replicated by this sudden transition,” said Chris Marino, Co-President of the Campus School Volunteers, A&S ’14.

The Campus School exemplifies the Jesuit ideal, “men and women for others,” where all service and care are given for the love and wellbeing of the student. BC undergraduates regularly dedicate their time to volunteer and form friendships with the student. Volunteers adopt one student each and serve as a “buddy” for the semester. They engage the children weekly through games, arts and crafts, dancing, music, and support. The Campus School’s location at BC makes it readily accessible for busy, work-ridden students who claim that moving the school to a different location would be tantamount to removing it altogether.

“The Boston College Campus School was

the reason I chose to attend BC…It gave me an educational experience I never could have gotten inside the walls of a lecture hall…and perhaps most importantly a second family to support me through the challenges of young adulthood,” said Meghan Marie, a former volunteer at the Campus School.

At the prayer vigil, parents stood to give their testimonies on the tremendous impact and hope that the Campus School has provided them and their families. Teachers spoke of the joy they have received in serving and learning from these children. BC undergraduate volunteers expressed their gratitude for the greater meaning the children had brought to their lives.

At this point in time, the BC administration has made no definitive decision regarding the Campus School’s future, but a verdict is expected within the year. Until then, volunteers are always welcomed at the first floor of Campion Hall, where BC’s little gem can be found.

Life as Culture: BC’s Pro-Life Club and the March for Life

Faith on the Field

TARA WENGRONOWITZ

NATALIE YUHAS

Boston College is presently home to over 100 clubs and organizations; one of the most noteworthy this past week has been the Pro-Life Club. The Pro-Life Club’s declared mission is to “represent the cause of life both on and off the BC campus.” The group represents this cause by hosting meetings in which members discuss the various issues associated with the Pro-Life movement. The group also contemplates what can be done to promote the “culture of life” on campus.

This culture of life is most widely known for its opposition to abortion and belief that it is an unjust act. However, the Pro-Life Club at BC also addresses issues of the death penalty and euthanasia. In this way, the culture of life encompasses all of life from conception until natural death.

The main activity of the club is traveling to the March for Life in Washington D.C. every year. Unfortunately, because of the snow this year, the booked bus company cancelled the trip. However, the March continued in the capital, as it has every year since 1973. The March serves as a national protest against the Supreme Court decision of Roe v. Wade which abortion legal in the United States on January 22, 1973.

Hundreds of thousands of Americans gather annually on the anniversary of the decision to urge the government to reassess the verdict.

In addition to planning for the March, the club celebrated Cupcakes for Life this past fall by handing out over 100 cupcakes in McElroy to spread the joy of life to students. The club hosts activities like Cupcakes for Life as a way to raise awareness of the reality and importance of the Pro-Life movement. The club also holds Respect Life week every year, which is a week of Pro-Life talks and activities on campus. The club’s website asserts that they wish to provide educational opportunities and loving support to the dignity of human life.

When asked what being Pro-Life meant to her, a member of the club, Stacy Caprio, A&S ’14, said that it means “giving every conceived person a chance to live. It is part of my fundamental moral framework and completely separate from my religious beliefs.”

Caprio mentions a baby’s early signs of life to help support her prolife views. “Having a beating heart, brain and spinal cord are signs of life that are hard to dismiss, and I cannot justify stopping someone’s beating heart or ending the life of someone who has a brain/organs, which is why being pro-life is an obvious moral value that I hold very deeply,” said Caprio.

The co-presidents of the club, Lauren Cody, A&S ’15, and Dana Cassidy, CSON ’16, have adopted the motto “Love, Courage, Life” for the club, which encompasses their wish of promoting the culture of life by showing respect to everyone.

Boston College football changed for the better this past season. After a disappointing combined total of six wins in the last two seasons, Boston College hired a new head coach, Steve Addazio, in December 2012. Addazio revamped the football program through his recruiting and use of social media. In just one season, Boston College football has turned into a winning team, ending with a 7-6 record, the opportunity to play in the AdvoCare V100 bowl, and a Heisman nomination for senior Andre Williams. Among all of these impressive improvements was Addazio’s addition of a new tradition for the football team on game day.

The entire football team dresses in coats and ties and attends Mass in Gasson Hall together before each football game. Mass is celebrated

by Fr. Jack Butler, S.J., Vice President for University Mission and Ministry, and Fr. Tony Penna, Director of Campus Ministry. At the conclusion of the Mass, the bells of Gasson tower ring, and the band and cheerleaders meet the football team to escort them on their Eagle Walk through O’Neill Plaza, down the Million Dollar Stairs, and into the Yawkey Center.

This new tradition strengthens team ties and increases team solidarity. When asked if the team dynamic has changed as a result, Fr. Butler answered, “Whether unconsciously or consciously, the fact that they pray together and share that experience has to bring them together.

God brings people together. Because they are BC students brings them together.”

Not only does this tradition bring a sense of unity to the team, it also reinforces the Jesuit Catholic tradition of Boston College during a time when many Catholic universities are shying away from their Catholic identity. Previously, Boston College’s way to respect tradition was to hold both a Mass and a non-denominational Christian service before games. Implementing the new tradition of having the entire team attend Mass together was something that Steve Addazio found important for the team. Fr. Butler, who serves as the chaplain of the football team, commented that Addazio implemented this tradition because, “We are a team. This is a Catholic School. The Word is the Word. To do it as a team is what it is all about. BC is a family.”

Fr. Butler also commented that there has not only been positive response from the Boston College community, but also a positive response from outside of Boston College. “It’s moving and powerful,” he said. “There are a number of people who comment how powerful it is to see them all together to be one and pray.” Boston College is rooted in tradition and a Catholic identity, and the new game day routine of Mass and walking together projects well past our own sphere who the Boston College community is and what we believe in.

4

World News

The TORCH // Volume I, Issue 5

WORLD NEWS

Belgium May Soon Legalize Minor Euthanasia

Pope Francis Appoints New Cardinals

SOFIA INFANTE

ETHAN MACK

Child euthanasia may soon become legal in Belgium after the Senate voted in favor of a bill that would legalize euthanasia for minors and those suffering from dementia. The bill passed by a margin of 50-17 and must now be considered by the Chamber of Representative, where it is expected to be approved. Efforts to legalize child euthanasia in Belgium had previously been unsuccessfully proposed in 2004 and 2008.

The bill would allow minors to be euthanized if they suffer from a terminal illness, are in great pain, and if their illness is untreatable. In order to be granted euthanasia, the child must be conscious and must understand what euthanasia is. Parents and doctors must approve the child’s request.

Despite its apparent popularity, the bill faces strong religious opposition. A coalition of Belgian religious leaders wrote a letter in which they stated, “We share the anguish of parents if a child’s life comes to a premature end, especially when the child suffers. We believe, however, that only palliative care and sedation in a dignified manner can accompany a child dying of disease.” The letter was signed by Catholic Archbishop André-

Earlier this month, Pope Francis made his first addition to the College of Cardinals. Nineteen bishops from all around the world were chosen by the Pontiff to receive the “red hat” and join the body that has elected the Pope for centuries. In addition to their formal role at the conclave, Cardinals have historically acted as advisors to the Holy Father.

The selections reflect a statement Pope Francis made early in his pontificate, “I wish for a Church that is poor and for the poor”. Many of the soon to be Cardinals come from impoverished nations, such as Haiti and Burkina Faso. Elevating bishops from such poor dioceses to become “princes of the Church”, is a clear step toward the continuous building of a ‘Poor Church.’

Pope Francis’ selections also highlight another theme of his papacy, which is lessening the role of the Roman Curia. Pope Francis has stated several times that he desires a more decentralized Church with a Curia aimed at serving the world and not the other way around. In his recent selections, the Pope selected only four bishops from the Curia as opposed to fifteen from dioceses around the world.

Three of the new Cardinals are above the age of 80, which means that they will not be permitted to participate in any future conclave. Such selections are generally done in order to recognize one’s life-long service to the Church. Soon-to-be Saint John Paul II did this for many of the theologians who were vital to the work of the Second Vatican Council, including Hans urs von Balthazar and Yves Congar. Among the three that Pope Francis recently gave this honor was Monsignor Loris Francesco Capovilla, who was Pope John XXIII’s personal secretary.

A list of the newly selected Cardinals follows below:

“Love to the end requires an immense courage; terminating a life is an act which not only kills the patient, but destroys a few more ties that exist in our society, in our families, in the grip of a growing individualism.”

Joseph Léonard of Mechelen-Brussel, an Orthodox Patriarch, several Protestant leaders, a rabbi, and the president of the Belgian Muslim’s Executive.

The religious leaders argued that euthanasia trivializes the act of killing because humans are made for life. In a letter released on Novermber 6th, they stated, “euthanasia of vulnerable persons, whether children or persons with dementia, is a radical contradiction of their status as human beings. We cannot therefore accept a logic which destroys the foundations of society.”

They emphasize the purpose of medicine as a tool to cure or alleviate serious illnesses and call for “…an end to aggressive therapies and for their replacement by curative or palliative care. We believe that we have no right to let a child suffer: which is why suffering can and must be relieved. Medicine has the means to do this.”

The religious leaders also warned of the consequences of killing young terminal patients, “Love to the end requires an immense courage; terminating a life is an act which not only kills the patient, but destroys a few more ties that exist in our society, in our families, in the grip of a growing individualism.” They also warned about the effects the bill would have on healthcare workers, warning that it may not allow for freedom on conscience.

Legislatures opposed to the bill worry about children’s ability to make such a serious decision, noting that they are susceptible to the influences of their doctors and parents.

However, not everyone agrees with this sentiment. The group of 16 pediatricians who lobbied for the law stated, “In cases of serious illness and imminent death, minors develop very quickly a great maturity, to the point where they are often better able to reflect and express themselves on life than healthy people.”

Archbishop Leonard refuted this rationale noting, “It is strange that minors are considered legally incompetent in key areas, such as getting married, but might (be able) to decide to die.”

Belgium passed its first euthanasia law in 2002. The following year, 235 persons were euthanized. By 2012 this number had risen to 1,432.

Pietro Parolin, Titular Archbishop of Acquapendente, Secretary of State.

Lorenzo Baldisseri, Titular Archbishop of Diocleziana, Secretary General of the Synod of Bishops.

Gerhard Ludwig Müller, Archbishop-Bishop emeritus of Regensburg, Prefect of the Congregation for the Doctrine of the Faith.

Beniamino Stella, Titular Archbishop of Midila, Prefect of the Congrega tion for the Clergy.

Vincent Nichols, Archbishop of Westminster, United Kingdom.

Leopoldo José Brenes Solórzano, Archbishop of Managua, Nicaragua.

Gerald Cyprien Lacroix, Archbishop of Quebec, Canada.

Jean-Pierre Kutwa, Archbishop of Abidjan, Ivory Coast.

Orani Joao Tempesta, O.Cist., Archbishop of Rio de Janeiro.

Gualtiero Bassetti, Archbishop of Perugia-Citta della Pieve, Italy.

Mario Aurelio Poli, Archbishop of Buenos Aires, Argentina.

Andrew Yeom Soo-Jung, Archbishop of Seoul, South Korea.

Ricardo Ezzati Andrello, S.D.B., Archbishop of Santiago del Cile, Chile.

Philippe Nakellentuba Ouedraogo, Archbishop of Ouagadougou, Burkina Faso.

Orlando B. Quevedo, O.M.I., Archbishop of Cotabato, Philippines.

Chibly Langlois, Bishop of Les Cayes, Haiti.

Loris Francesco Capovilla, Titular Archbishop of Mesembria.

Fernando Sebastián Aguilar, C.M.F., Archbishop emeritus of Pamplona.

Kelvin Edward Felix, Archbishop emeritus of Castries.

World News

The TORCH // Volume I, Issue 5

5

Trappist Monastery in Massachusetts Begins Brewing Beer GJERGJI EVANGJELI Trappist ale has long been a favorite with beer aficionados throughout St. Joseph’s Abbey’s history starts in 1811, when, in the aftermath of the the world. Particularly in the last two centuries, the distinctive ale has French Revolution, a group of French Trappist monks traveled to America gained great notoriety for being one of the few under the leadership of Vincent de Paule Merle, with products that has largely remained the same both the hope of founding a Trappist monastery in the new in recipe and brewing practices since roughly world. Eventually, the monks settled in a small monthe 1600’s. The name ‘Trappist’ comes from the astery in Nova Scotia. In 1900, however, the monks French monastery of La Trappe in Normandy, moved to Cumberland, RI after a series of fires caused where the monks first decided to brew beer serious damage to the first abbey. A second relocation which would be sold to the public in order to was necessary in 1950, after a second fire burned down help support the monastery and to provide them the abbey, at which time they finally settled in Spenwith means to help the less fortunate in their cer. In 1954 the monastery started producing jams and community. Following the great success of the jellies available for purchase to the public. Though the monastery of La Trappe, Trappist monasteries monks had been brewing beer for their own table since started blossoming throughout Europe. After the 1857, brewing beer for sale had seemed an untenable French Revolution and the two world wars, howgoal until about five years ago, when one of the monks ever, many of the monasteries were destroyed, showed interest in brewing, which kick-started a long damaged, or simply unable to continue their process of visiting and receiving training from each of production of the beloved ale. the monasteries currently producing authentic Trappist Until recently, only nine Trappist monasteries ales in Europe. When all the details had been finalized, were actively brewing beer: six in Belgium, two the brothers voted by an overwhelming majority to in the Netherlands, and one in Austria. In Deproduce the first Trappist ale brewed in America. cember 2013, however, the monks of St. Joseph’s Spencer has planned to produce about 4,000 barrels Photo by Chris Canniff Abbey in Spencer, MA were certified by the Interin 2014, though the fact that there is an extensive waitnational Trappist Association to begin brewing the first Trappist ale in the ing list currently in place to attain a four-pack of the ale is indicative that Americas. According to Trappist tradition, the beer was named after the the monks may have to increase the amount planned for this year and may current location of the monastery. Slightly different than most other ales perhaps need to have expansion in the back of their minds. in production today, Spencer is classified as a patersbier, which usually has For those BC students of legal drinking age who are interested in trying lower alcohol content (6.5 % ABV in this case) and live yeast. Historically, the beer, it is currently available for purchase at Reservoir Wines & Spirits this style of ale has not been available to the public and was instead served in Cleveland Circle. only to the monks, thus its common nickname refectory ale.

The Black Puerto Rican Servant of God Moves Closer to Sainthood JAY CHIN On December 9, Pope Francis recognized the heroic virtues of Servant of God Rafael Cordero Molina, moving him one more step towards canonization, now with the title ‘Venerable’. The cause for canonization of Rafael Cordero began in 2002 with Benedictine abbot Oscar Rivera, who was in charge of presenting the historic evidence and testimonies of his holiness.

Ven. Rafael Cordero was born in 1790 to the artist Lucas Cordero and his wife Rita, who were responsible for both the secular and religious education of their three children. As an adult, he established a school in San Juan, where he offered free primary education to all boys, regardless of race or financial status. He maintained the school by working as a shoemaker and cigar maker when classes were not in session. His lessons included not only letters and numbers, but also catechesis, each day beginning with the recitation of the Salve Regina. The quality of the education was so exemplary that the governor Juan Prim y Prats visited the school and permitted him to continue teaching despite not having a teaching license, since it was impossible for him to acquire one as a black man. His fame as an educator came to such a point that prominent families from all over the island began sending their children to study under him and many of them became Puerto Rican heroes, amongst them abolition-

ist and autonomist Román Baldorioty de Castro and the Father of Puerto Rican Literature, Alejandro Tapia y Rivera.

His sister Celestina provided similar education for girls and is considered a true pioneer in public education in Puerto Rico. One of her students was Carmen Alcalá, who taught her son José Celso Barbosa, the Father of the Puerto Rican Statehood Movement.

If canonized, Ven. Rafael Cordero will be the second black Saint of the Americas, after St. Martin de Porres (1579-1639), a Peruvian lay Dominican who worked with orphans and the sick while maintaining an ascetic lifestyle. Ven. Rafael Cordero is also the second Puerto Rican to move past the initial stages for canonization, being preceded by Bl. Carlos Manuel Rodríguez Santiago (1919-1963), a lay Benedictine who founded the Catholic Center in the University of Puerto Rico, Río Piedras. He was both an educator and a preacher. Parishes all around the island repeat his words during the Easter Vigil: “We live for this night!”

Ven. Rafael Cordero passed away in 1868, after 58 years diligent teaching. His last words were, “My God, receive me in Thy bosom!”

6

World News

The TORCH // Volume I, Issue 5

Kerry Visits Vatican to Discuss Syria, Obamacare ELINOR MITCHELL Early this month, U.S. Secretary of State John Kerry met with his Vatican counterpart, Pietro Parolin, to discuss conflict in Middle East and the implications of the new nationalized healthcare, among other things. Father Federico Lomardi, a Vatican spokesman, said the meeting was broad and confirmed that Kerry and Parolin, along with aides, spoke specifically about the suffering in Syria and Sudan. Pope Francis and the Vatican have been outspoken proponents of peace in Syria in an effort to protect human rights. The talk came only weeks before the U.N. sponsored peace talks scheduled for January 22nd in Geneva. The conference will hopefully help resolve the rights issues in Syria. Kerry and Parolin also addressed a similar situation in South Sudan. According to the U.N., conflict in South Sudan has left 10,000 dead and another 355,000 displaced.

The two also talked about the United States’ transition to Obamacare, and more specifically, about the implications its mandates may have on religious freedoms. Father Lomardi said that Obamacare has been an, “object of concern and discussion by the U.S. Bishops.” Obamacare mandates that, as of January 1st of this year, employers supply their employees with policies that provide certain types of birth control. The Catholic

Church and the government have come to controversy over birth control and the mandate’s requirements have continued to exacerbate that tension, especially among Catholic business owners. Businesses who do not comply with the mandate will face a fine, and although the mandate will not require religious organizations pay for policies that cover birth control, it still applies in every other case. Apart from Obamacare, Kerry and Parolin spoke briefly about Israel and Palestine and the need for new negotiations to broker a peace deal.

The meeting is seen as a success, and as a clear sign that the United States is interested in openly communicating with the Catholic Church.

According to Catholic News Service, Kerry said that, “It was a privilege for me as the first Catholic Secretary of State in about 32 or 33 years… as an altar boy as a young kid, I would have never imagined that I would have been crossing the threshold of the Vatican to meet, as secretary of state, with the secretary of state of the Holy See.” The talk was a step toward strengthening the United States’ ties to the Catholic Church. Kerry’s next stop was Kuwait, where he attended the Syria donors’ conference.

The Torch is a Catholic student newspaper produced by members of the Boston College community that reports on Catholic news both on campus and in broader society and that probes the vast riches of the Church’s intellectual tradition. Taking seriously the values to which Boston College is committed as a Catholic university, The Torch desires an active and healthy exchange of ideas. Moreover, its chief end is to be a tool for the new evangelization, spreading faith in Jesus Christ as a source of conversion and new life.

There are numerous ways for you to get involved: news, photography, web design, layout, editing, etc!

E-mail bctorcheditors@gmail.com for more info.

!

What’s your passion? !

Looking for Students Interested in:

Editor-in-Chief Christopher Canniff Managing Editor Natalie Yuhas Executive Editor/ Business Manager Stephanie Johnson Senior Staff Columnists Nikki Elliott Mark Hertenstein Ethan Mack Katie Rich

Campus News Staff Margaret Antonio Margo Borders Alessandra Luedeking Emily Witsberger World News Staff Jay Chin Gjergji Evangjeli Sofia Infante Elinor Mitchell Alexander Marsland Website Editor Kevin Gleason Layout Editors Jasmine Rebadavia Nick Wisniewski

World News Campus News Editing ! !

Photography Web Design Layout Contact

bctorcheditors@gmail.com http://thetorchbc.com

@TheTorch_BC

http://facebook.com/thetorch_bc

@thetorch_bc

Faith Features

The TORCH // Volume I, Issue 5

7

FAITH FEATURES Saint of the Issue: Blessed Pier Giorgio Frassati MARGO BORDERS Blessed Pier Giorgio Frassati was born in 1901 in Turin, Italy. From a young age, Frassati showed great piety and was very involved with his faith, including Catholic student groups, the Apostleship of Prayer, Catholic Action, and St. Vincent de Paul Society; he was even a member of the Third Order of St. Dominic.

Frassati spent much of his life helping the poor. As a boy, he gave his spending money and the clothes off his own back to the poor people he saw on the street. Through his membership in numerous societies, he was able to serve the poor and address social injustices at the time.

He would forgo family vacations in the summer in order to continue serving the poor of his city.

Frassati saw Jesus in the poor, and said that he saw “a special light that we do not have around the sick, the poor, the unfortunate.”

Frassati was devoted to the Eucharist and the Blessed Mother. He gave himself to prayer, including a daily rosary on his knees. He was devoted to the sacraments, and as a boy, he was given special permission to take communion daily. Not only did he participate in Eucharistic processions, but he also loved adoration. He would spend many nights in adoration and urged young people to take frequent communion in order to further their spiritual lives.

In a letter to the Catholic Youth of Pollone in 1923, Frassati writes: “When you become totally consumed by this Eucharistic Fire, then you will be able to thank with greater awareness the

Pier Giorgio Frassati Lord God who has called you to be part of his flock and you will enjoy that peace which those who are happy according to the world have never tasted. Because true happiness, young people, does not consist in the pleasures of the world and in earthly things, but in peace of conscience

which we can have only if we are pure in heart and in mind.”

Frassati was youthful and was known as a joyful and friendly person. He was an avid outdoorsman and loved hiking, riding horses, skiing, and mountain climbing. The motto “Verso l’Alto” has become associated with Frassati, which means “towards the top.” It represents his earthly life, as he loved to climb mountains, and also his constant climb towards God and eternal life. Frassati emphasized joy in his life. He said, “sadness should be banished from all Christian souls…The purpose for which we have been created shows us the path along which we should go, perhaps strewn with many thorns, but not a sad path. Even in the midst of intense suffering, it is one of joy.”

Frassati died in 1925 at the age of 24. He suffered from poliomyelitis, and even in the midst of his suffering, he remained vigilant about caring for the poor. Upon the event of his death, thousands of mourners lined the streets as the cortege passed by.

The poor of the city of Turin helped to open the process for Frassati’s canonization in 1932.

Pope John Paul II visited his tomb in 1989, and later beatified him on May 20, 1990. Frassati’s feast day is celebrated on July 4 by the Dominican Order. He has become a special patron to millions of young people during the World Youth Days.

The Forgotten Liturgy JAY CHIN

What comes to mind when someone says the word liturgy is the Eucharistic Feast where the Sacrifice of Christ is made present again. The Latin Church calls this the Mass, which comes from the Latin word misere. In the Byzantine Church, it is called The Divine Liturgy among the Saints John Chrysostom, which is a codification and shortening of the Liturgy of St. Basil. However, this is not the only kind liturgy. The other liturgy is the Liturgia Horarum, the Liturgy of the Hours.

This liturgy is a set of seven prayers that are sung throughout the day. There are three “major” hours: the Office of Readings, Lauds, and Vespers. There are also four non-obligatory “minor” hours: Terce, Sext, None, and Compline. Each hour has the same basic structure. They begin with the vesicle of Psalm 70 (69), which says, “God, come to my assistance; Lord, make haste to help me.”

Following is the doxology: “Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, world without end.” After comes a hymn, which tends to vary between communities. Next comes the Psalmody, the most ancient element of the Liturgy of the Hours, which traces its origin to the early monastic tradition of reciting most, and sometimes all, of the Psalms on any given day. The psalmody is composed of an antiphon and one or two Psalms. Next come a set of readings: Biblical texts, which succeed one another on any given week, and hagiographical texts, which are accounts of the remembered saint of the day or a

theological commentary on the same Biblical texts read. Finally comes the Ambrosian Hymn, the Te Deum, which begins, “We praise thee, O God: we acknowledge thee to be the Lord. All the earth doth worship thee: the Father everlasting.” It finalizes with a short prayer and a Biblical verse.

The current Liturgia Horarum, like the Novus Ordo Misae, comes from an older tradition that was modified after the Second Vatican Council.

There are a few differences; there is no distinction between major and minor hours, it is to be recited only in Latin, and there is an eighth hour, the Prime, which was first instituted

by St. Benedict of Nursia in the 6th century. There are also various similarities with the Byzantine Rite’s daily prayers, most of which stem from the many Typicons of the Eastern Church.

This liturgy is obligatory for only clerics: monks, deacons, priests and bishops. However, all the laity is invited to partake in these daily prayers, not only as a form of private devotion, but also as a public service and as something to celebrate as a community.

There are various online sites that provide the daily texts. The Roman Breviary, in which the traditional Catholic Liturgy of the Hours is contained, is available on the iPhone.

“However, all the laity is invited to partake in these daily prayers, not only as a form of private devotion, but also as a public service and as something to celebrate as a community.”

8

The TORCH // Volume I, Issue 5

Mass Readings February 2, 2014 Reading 1: MAL 3:1-4 Responsorial Psalm: PS 24:7, 8, 9, 10 Reading 2: HEB 2:14-18 Gospel: LK 2:22-40

February 9, 2014 Reading 1: IS 58:7-10 Responsorial Psalm: PS 112:4-5, 6-7, 8-9 Reading 2: 1 COR 2:1-5 Gospel: MT 5:13-16

February 16, 2014 Reading 1: SIR 15:15-20 Responsorial Psalm: PS 119:1-2, 4-5, 17-18, 33-34 Reading 2: 1 COR 2:6-10 Gospel: MT 5:17-37

February 23, 2014 Reading 1: LV 19:1-2, 17-18 Responsorial Psalm: PS 103:1-2, 3-4, 8, 10, 12-13 Reading 2: 1 COR 3:16-23 Gospel: MT 5:38-48

Faith Features

The TORCH // Volume I, Issue 5

9

The Objectivism of True Ecumenism JAY CHIN There is a widespread misconception that the goal of ecumenism is for the Catholic Church to befriend all the other Christian churches and communities to avoid hard feelings amongst those who call Christ Lord. The guiding phrase for this notion of ecumenism is “live and let live”.

However, that is not true ecumenism. Not even the documents of Vatican II say anything like that. But they do say this: “The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council. Christ the Lord founded one Church and one Church only”(Unitatis Redintegratio, 1). That, for many, is a hard pill to swallow because we all know Christian communities that perform many pious acts and even display holiness better than your average Catholic parish. Why then should they need to join the Catholic Church?

Nobody doubts that there is goodness and holiness to be found amongst all Christian communities, but we must not let that blind us from the larger issue: Either Jesus founded one Church or he did not. If he did, then we are being bad Christians insomuch as we allow there to be more than one Church. If he did not, then the Gospel of Matthew is lying when it says, “And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hates will not overcome it.” Or perhaps Jesus changed his mind, let the gates of Hades overcome whatever church Peter was part of, and is at peace with there being 41,000 Christian denominations. However, since it is not reasonable to believe that the Gospel of

Matthew lies or that Jesus ever recanted what he said to Peter, it is imperative that we examine those things that divide us and overcome them.

If we want to overcome them, then we need to accept that we have objectively different views.

For example, is the Eucharist truly the body and blood of Christ? Yes or no? If it is, then we must all bow down and worship it. If it is not, then those who do bow down and worship it, i.e.

Catholic and Orthodox Christians, are idolaters

“Facing these questions and points of division are awkward, but more awkward than that is pretending they don’t exist.” and are probably going to Hell for it. Is it possible to go to Hell? If it is not, then I am not being held accountable for my lack of moral character, making the Acts of Mercy, for example, optional.

If there is a real danger of going to Hell, then there are consequences to what I do and believe and I should do my best to act according to the will of God. But we do not need to begin our dialogues in enmity, with a view solely towards what divides us, but one of friendship, knowing that there is much that already unites us. The March for Life, for example, is a period in which Christians of many denominations and practitioners of other

faiths come together to affirm that the killing of innocent lives is objectively wrong. It is not simply a determination of the mother or of the conditions under which the fetus was conceived.

That fetus is a human being, period. And we are killing tens of thousands of innocent human beings in the United States, period. And now that we have affirmed the dignity and sanctity of all human lives, now that we have found a common ground, we can move forward in our discussion about the human condition. Does sin corrupt that holiness within inherent to us? Is there sin at all? Is there a difference between men and women and their roles as Christians?

Facing these questions and points of division are awkward, but more awkward than that is pretending they don’t exist. And even with the best of our abilities to reason, the ultimate goal of visible reason will not come through our efforts alone. Pope Emeritus Benedict XVI said “Visible unity… is always a work that comes from above, from God, by asking for the humility to recognize our weakness and to accept the gift.” Therefore, pray for Christendom, especially for your friends of different faiths. May God provide us all with clarity of mind and abundant charity at all times so that we may seek Truth and not fall into easy illusions.

Abortion and Practicality GJERGJI EVANGJELI

Abortion has long been recognized to be a harmful procedure. Though resistance to abortion has been presented as a strictly Christian position, the Hippocratic Oath goes against abortion about half a millennium before Christ was born. Of course, the way the Oath treats abortion and euthanasia is one of the major reasons why it is no longer required to be taken in many medical schools. One may wonder at the wisdom for removing the Oath rather than living up to it, but it seems that one’s priorities take precedence.

One sad reality is that abortion is often seen as the practical thing to do. Whether due to socio-economic status or some other major commitment, it is now commonplace for someone to argue that they have no time to take care of their baby. This line of reasoning, however, is very dangerous. Since abortion is mostly seen as a matter of “health” today, it is important to properly define “health” and see whether it stands up to scrutiny. Health, properly defined, is the absence of disease, in other words, the existence an object in its natural state. If that is true, then abortion cannot possibly be a procedure grounded in health, since it does not do away with a foreign bacterium that has come to infect the body, but with a process quite native to the female body. Some may consider pregnancy to be a disease, but they must do so without the help

of logic, since if pregnancy were a disease, all of human history is ultimately due to that disease.

In addition, medicine would have to be redefined, since one of the major aims of the Oath is to stress that the hand that is meant to protect life should not also be the hand that takes away life. If this principle is not upheld, medical ethics become murky.

Just as damaging, however, is the spiritual dimension of abortion. Pope Francis has spoken on a few occasions about the psychological and spiritual disjunct that leads to the practice of abortion, terming it the ‘throwaway culture.’

Unlike basically all systems of ethics, this ideal sets up not the good as its aim, but the practical.

Practicality, of course, is a great way to deal with certain things, but to apply practicality to every situation is egotistic and inherently dangerous. If everyone were to live their lives seeking only the best option for them and completely disregarding the rights of others or the common good, society would collapse. This, however, is precisely what abortion does, but it discriminates against the sector of society which is least able to protect and protest the atrocities done against it, namely those who were never born.

Among those who argue philosophically for abortion, a strange new argument has arisen which states that the fetus does, in fact, have the right to life but not the right to be kept alive.

This may seem as a brilliant argument at first, but it is deeply flawed. First, it fails to recognize that there is a bond between the mother and her child. The example they often give to illustrate this argument is that it would be unethical to expect you to give up nine months of your life and suffer extensive pain for the purpose of keeping your neighbor alive. Whereas you are not responsible for your neighbor’s problem that leads their needing this procedure, however, the parents of the child are responsible for the baby needing to grow inside the womb. Second, it fails to argue successfully for abortion without also arguing for infanticide. By that logic, the baby does not have the right to be kept alive even after birth, so that if it proves extremely strenuous to feed and take care of it in the weeks after its birth, it is permissible to let it starve to death. More importantly, this argument shines a clear light within the inner understanding of the throwaway culture. What is truly important is my own comfort, not the common good, not the possibility that I may help save my neighbor’s life, not even the life of my child. To see the world in such an egotistic perspective is extremely dangerous and necessarily damaging to society. If this is seen as a guiding principle, however, only darkness can follow.

10

Faculty Columns

The TORCH // Volume I, Issue 5

FACULTY COLUMNS Creation and Anthropology: Biblical Understandings of What It Means to Be Human JOHN DARR John Darr is an Associate Professor in the Theology Department at Boston College. Darr received his Ph.D. from Vanderbilt University and joined the theology faculty in 1988. He is a United Methodist, and his research interests include the Gospel of Luke and the Acts of the Apostles, literary criticism and theory, Biblical characters and characterization, and Synoptic relations.

Most people in our society are familiar with basic aspects of creation as described in Genesis 1-3: God creates the world in six days and rests on the seventh; Adam is placed in Eden; Eve is formed from Adam’s rib; the first couple is tempted to eat of the forbidden fruit; and so forth. Few are aware, however, that there are actually two distinct creation accounts in these three chapters, the first in Genesis 1:1-2:4a (referred to by biblical scholars as the Priestly [P] account), and the second in 2:4b-3:24 (called the Yahwist [J] account). When students in my classes are made aware of this distinction and are asked to read each account carefully and then compare them, they quickly come up with a long list of differences, some of which are not easily reconciled. The order of creation is not the same (Did God start or end with the creation of humans?), nor is the means of creation (Were living beings generated by divine word alone, or by an anthropomorphic God fashioning them from soil and breathing into them the breath of life?). In P the human genders are created at the same time, while in J the female is created after the male. God is called Elohim in the first account, but Yahweh Elohim in the second. Upon encountering such differences for the first time, some students are naturally concerned. “Just tell me what is true,” a student once blurted out in class, “and then I’ll ignore the rest.” By “what is true” the student meant what is empirically verifiable and in accord with recent scientific discoveries about the beginnings of the universe and the evolution of life.

I propose that we find deep meaning in the biblical creation stories of Genesis 1-3 not by attempting to make them compatible with modern science, nor by trying to smooth out the narrative logic between them, nor by homogenizing their distinctive ideas about God, human beings, and nature. Rather, we need to understand and appreciate these stories both in terms of their uniqueness and in terms of their striking juxtaposition in

the scriptures. When we focus on anthropology, for example, we discover that the creation accounts each express a distinctive understanding of what it means to be a person, with P emphasizing human exceptionalness and even transcendence, and J stressing our limitedness and earthly origins. P is anthropology from above, J is anthropology from below, and Photo by Chris Canniff each has its insights. But the tensions between these two anthropologies, the paradox of human existence sparked by their juxtaposition in the text, the “in-betweeness” of human experience, also resonate with us and, indeed, echo throughout scripture, including in the gospel teachings of Jesus.

The P creation account is a majestic liturgical poem that traces the progression of creation through a seven-day period. Here Elohim brings order out of chaos, first establishing various environments (sky, sea, land) and then placing within each arena the living beings appropriate to it (birds, fish, animals and humans). On the seventh day God rests. Creation is thus the divine calling into existence and ordering of space, time, and beings, and God pronounces it “all good.” This is the priestly world view in a nutshell: a place (and time) for everything, and everything in its place. Human beings (male and female) are created to occupy (and share) the land and its vegetation along with the other land creatures, but humans are singled Continued on next page

Facebook and Self Expression

The Little Sisters of the Poor V.

St. Mary’s Renovation

cont’d from page 2

Sebelius cont’d from page 1

cont’d from page 1

The Facebook page has continued to grow since its launch in the fall, and has gained a good number of supporters along the way. What began as a small side project by Scheiber-Camoretti is now sustained with the combined efforts of Paola Cisneros, Katey Chartier, Adisa Duke, Nick Genovese, Britt Gordon, Kimmi April, and Deryn Thomas.

According to those working behind the scenes, the “Faces” page has to do with being vulnerable and expressing oneself without fear of being judged.

“Especially at BC, we all have the problem of putting up a façade of success and happiness,” said Cisneros. “[Scheiber-Camoretti] wanted to change that, so that’s what inspires me to continue his project.”

The legal battle concerning the implementation of the ACA contraception mandate and the mandate itself has barely begun. It seems there is still a possibility that the groups involved in the tenth circuit court appeal can get their case approved as a class lawsuit, and the ruling of the court will undoubtedly have a great effect on the outcome. Even after this decision is made, the case may end up in the Supreme Court again.

Moreover, the multitude of private businesses must also have their grievances addressed. The Supreme Court’s handling of this case, then, at most signifies the length of time it will take for the debate to be resolved. The Little Sisters of the Poor submitted their case to the Supreme Court on January 3rd and this ad hoc decision, which is unanimous and only one page long, has just been issued. The complexity and controversial constitutionality of many parts of this law and its mandate have so far shown a long and tedious legal conflict.

ground level during the winter, and renovations will continue within these enclosures until the spring. On the interior of the building, the walls are laid out, mechanical and electrical components are being rigged and set, and the drywall installation has started.

According to the construction update, the new garage foundation on the east side will begin in early 2014, and the elevator construction is scheduled to be completed in July 2014.

Mary Nardone, Associate Vice President of Capital Projects Management, reports that the building will be loaded with furniture starting in November.

Faculty Columns

The TORCH // Volume I, Issue 5

11

Pope Francis and International Relations: A New Diplomacy of Dialogue CHARLES GALLAGHER, SJ Charles R. Gallagher, S.J. is an assistant professor in the Department of History. His latest writing is “The Roman Catholic Church and Modern Terrorism: Ideology, Human Rights, and the Hermeneutic of Discontinuity,” in Socialist History.

“Where will this new hippie Pope take us next?,” Comedian Stephen Colbert recently asked in his inimitably wacky way on an edition of The Colbert Report. Colbert was reflecting on many of the stylistic changes that Pope Francis has become well-known for over the first few months of his papacy. For Colbert, the arrival of tie-dyed priestly vestments was certainly on the horizon. Although goofy, Colbert’s original question about the direction the new pope will set is a compelling one, particularly when it comes to assessing the papacy’s new path in diplomacy and international relations activity. The Secretariat of State of the Holy See is one of the most prestigious diplomatic corps in the world, sending and receiving diplomats from 180 countries and international governmental organizations throughout the world. Yet, due to Pope Francis’ personal choices and personality, the media barrage has left unreported a quiet revolution taking place in the way the Holy See conducts its diplomacy worldwide.

Most Vatican observers have yet to consider how the diplomacy of the Holy See has changed, and is changing, under Pope Francis. Even during the first few weeks of his papacy there were hints of change. For example, while his two predecessors, Popes John Paul II and Benedict XVI, both spoke of “development” as a means of uplifting the poor, Pope Francis dropped the term completely and instead began talking about “poverty.”

The focus shifted from those doing the giving to the real people who needed what was given. The same stark turn was noticeable in other areas of international concern. While previous popes spoke of “international labor,” for example, this new pope began to speak of ground-level actors and his concern for “workers’ rights.”

But perhaps the largest – and least noticed – shift that this Pope has made in the realm of international relations has been the shift from “the diplomacy of determination” about religious liberty around the world to a new emphasis on dialogue between states and groups. One of the main diplomatic thrusts under the predecessor of Pope Francis, now Pope Emeritus Benedict XVI, was a constant effort to draw attention to issues of religious liberty around the world. By and large, this was connected to Christian and other religious bodies who were suffering under various levels of persecution. While this initiative was, of course, noble and good, its dynamic was by and large inward-looking. Christians were the object, not necessarily seeking interaction with their persecutors, but trying to draw third parties into sympathetic understanding with the role of Christians as

object. Dialogue was not a priority.

Pope Francis is beginning to change this approach. At his recent address to diplomats, Pope Francis refrained Courtesy of Lee Pelligrini from employing the term “religious liberty,” instead drawing attention to “a lively hope to signs of openness” in countries where the liberties of Christians are denied. Moreover, if Francis is urging ordinary Catholics to “go out to the margins,” to welcome those found there, he seems to have the same expectations for his own diplomats. “Everywhere, the way to resolve open questions must be that of diplomacy and dialogue,” the pope urged his own and many of the world’s diplomats. Encouraging a “culture of encounter,” Francis observed that “being closed and isolated always makes for a stifling, heavy atmosphere which sooner or later ends up creating sadness and oppression.” According to Francis, dialogue dispels oppression.

The shift toward dialogue was clearly in the front of Francis’ mind when he chose the Vatican’s top diplomat some months ago. His choice for Vatican Secretary of State, Archbishop Pietro Parolin, will be a significant player in creating the new culture of encounter. In his earlier days Archbishop Parolin was an eager student of Cardinal Agostino Casaroli – the father of the dialogue model of Vatican diplomacy and its consummate practitioner during the 1970’s. In his heyday, Casaroli nearly single-handedly orchestrated a thaw in relations between the Holy See and its old foe the Soviet Union – all via an emphasis on openness and dialogue rather than dug-in determination. The diplomacy of dialogue promises much for the future. Dialogue will lead to new opportunities in places where Christians are currently in need of breaking stalemates, such as in China, the Middle East, and Russia. But it also means new possibilities for diplomatic breakthroughs, political engagement, the alleviation of suffering, and the expansion of good will across borders and states. So, in the end, Stephen Colbert’s question about where this pope will lead the Church next is an exciting one.

Creation and Anthropology cont’d from page 10 out as being created in the image and likeness of God, and are ordered to subdue the earth and to dominate all other living creatures. What “the likeness of God” means in this case is too broad a subject for this short essay, but we can say at a minimum that, since the God of this account is the one who orders chaos, humans are specially empowered to and responsible for maintaining that divine order.

This “high” anthropology is even more clearly expressed in Psalm 8 where we read that humans were made just “a little less than God,” and “crowned with glory and honor,” and having “dominion over” all living things (see verses 4-8).

The J creation account reads like etiological folk-lore designed to explain aspects of the everyday lives of farmers in the harsh conditions of Palestine. In this story Yahweh forms a human male from “the dust of the ground” and places him in a garden. Yahweh refers to the man as “adam,” which is a pun on his origin in the soil (“adamah”). When the man and his mate disobey God, they are forced to go out and till the soil; and,

when they die, they will return to the soil. Here very specific limits are put on humans, and, when they transgress those limits and try to become like God, they are severely punished. Humans are charged not with dominating creation, but with tilling and “keeping” (or guarding) the earth; and, in turn, the earth is to support the people in a system of mutual dependence. Job 38-41 would seem to buttress this “low” anthropology (in contradistinction to Psalm 8) by having God list all of the creatures over which Job in fact has no control.

In Luke 12:22-31, Jesus draws on both of these biblical anthropologies when he tells his disciples not to be anxious. Why should they be anxious about their basic needs when God feeds birds and clothes the flowers of the field? Are not persons more precious to God than these creatures? On the other hand, humans need to acknowledge their limitations and not try to control what they cannot, such as their length of life or their stature. Anxiety, it would seem, is a product of not acknowledging and balancing both the specialness and limitedness of human existence.

“...humans need to acknowledge their limitations and not try to control what they cannot...”

12

The TORCH // Volume I, Issue 5

Senior Staff Columns

SENIOR STAFF COLUMNS Guidepost: He loves me, He loves me not NIKKI ELLIOTT “I have loved you with an everlasting love; I have drawn you with unfailing kindness.”

Jeremiah 31:3 (NIV) I have memories of elementary school recesses spent laying in the grass with friends, daydreaming about childhood crushes, and picking petals off wild daisies while chanting, “he loves me...he loves me not.” We entertained ourselves with this game until we picked every flower we could find or pulled off the last flower petal accompanied by the coveted “he loves me!”

With time, we outgrew that silly game and learned that true love is not ruled by chance or the whims of our imaginations. I have to admit, though, there are still times today when I am just as foolish when I think about God’s love for me. I earned a good grade on a test, God loves me. I did not get the job offer, God loves me not. I got a great housing pick-time.

God loves me. I lose a close friend, God loves me not. I feel like I am right where I am supposed to be. God loves me. I made a decision that I now regret.

God loves me not. I find myself in this uncertain mindset, wondering if God’s love for me wavers with life’s ups and downs—because it is easy to feel God’s love in the moments of joy and success and doubt Him in the face of pain and failure. God’s love is not a game, though, and His love does not disappear with the easy tug of a flower petal. It is God’s endless love that will carry us through the inevitable moments of heartache, adversity, failure, loneliness, and despair; and we should find comfort in knowing that there is absolutely nothing we can do that will make God love us any less. Because when it comes to God, the petals always fall the same, “he loves me...he loves me...he loves me!”

Lord, You are the greatest source of love in my life. Never let me forget that Your love is unconditional, unwavering, and unfailing in all times and circumstances. I love You, too, always. Amen

Catholic School “Survivor” CHRIS CANNIFF

This week all across the nation, Catholic schools are celebrating their heritage as part of the annual National Catholic Schools Week. I have been in the system, so to speak, for nearly my entire life, and I owe just about everything that I am to my Catholic education.

I first walked into a classroom in September of 1995, at the age of three. In just a few short months at the age of 22, I will walk into Alumni Stadium to receive my diploma from Boston College. Nevertheless, my journey through the halls of Catholic academia will not end there. I will be returning to BC in the fall for a master’s program in theology, which will take me one year to complete, giving me a grand total of twenty years of Catholic schooling. And yet, that won’t quite be the end either. I plan to become a theology professor one day, so doctoral work certainly lies ahead of me, and given my academic discipline, that means more Catholic schooling.

Furthermore, it is quite likely that I will then teach at a Catholic college or university. From where I stand now, it seems that Catholic education will be the defining feature of my entire life.

My story of reflection on Catholic education begins when I was in 9th grade. At that time, my older sister was in 12th grade at the same Catholic high school. Just after her graduation, she received a gift from a family friend. He has quite a sense of humor, and as a Jew who grew up in predominantly Catholic Boston, he understood the stereotypes surrounding Catholic education. The gift he gave to my sister was a black t-shirt, which read in white lettering, “Catholic School Survivor.” My sister was going on to attend the University of Rhode Island, and so she had indeed “survived” her time in Catholic education.

But my sister never wore the shirt. She’s always been a bit too fashion-forward for t-shirts,

especially ones that aren’t in pastel colors. I, however, thought it was funny, and so she gave it to me. On my very last day of school in 12th grade, I wore that t-shirt. A teacher or two gave me odd looks. Classmates laughed when they read it. And in the afternoon as I walked out of the building one final time, heading for my car which I always parked on a side street near the far end of the campus, a man in a truck who was

“The Catholic intellectual tradition is no shallow flash-in-the-pan ideology.

Rather, it is a two thousand year tradition of serious thought and reflection.” sitting at a red light rolled down his window to call out to me that he liked my shirt.

The irony was that I was heading to Boston College that fall to begin four more years of Catholic education, having already “survived” fifteen years – two years of preschool followed by kindergarten through 12th grade. I know of only one other student here at BC who has been in Catholic school for as long as I have.

I value Catholic education very highly, or

else I would not be planning to devote my life to it.

However, the question that I often find myself contemplating is “Why do so many who go through it think of themselves more as survivors, like the t-shirt says, rather than as proud recipients of a valuable and precious gift?”

First, much of what people think of when thinking of Catholic education is an outdated stereotype, even though their actual experiences may differ radically. Yet, many of them will still feed into the perpetuation of this stereotype to such a point where they will tell others about it as if the stereotype had been true. Notable stereotypes include the presence of curmudgeonly habited nuns and the constant and almost obsessive hammering away at the notion of “Catholic guilt.”

In my nineteen years of Catholic schooling, I have encountered neither of those realities in any of my classes. I have been taught by a few nuns (and priests as well); all have been pleasant, and none wore habits. And as far as guilt is concerned, I think it should have been talked about a great deal more, for I can recall no concrete memory of being taught about guilt, which after all is the sign of a properly functioning conscience.

My second point is contrarily a problem that is specifically incumbent on the schools themselves. Many no longer offer an education that Continued on next page

Senior Staff Columns

The TORCH // Volume I, Issue 5

13

Catholic School “Survivor” cont’d from page 12 could be distinctively called Catholic. The religious component is relegated strictly to religion classes, which are notoriously the least academically demanding of a student’s many subjects. In particular, I think back to my 12th grade courses. I studied Latin, English, calculus, physics, psychology, and theology; each was either an honors or Advanced Placement class.

In Latin, I read Vergil’s Aeneid. In English, I read such works as Shakespeare’s Hamlet and Huxley’s Brave New World. In calculus and physics, I learned all sorts of equations of differentiation, integration, etc; I could calculate the rate of increase in the volume of conical piles or the relation of two objects in motion, one free-fall and the other projectile. In AP Psych, brain chemistry was explored and social and behavioral patterns were discussed. In theology, we sat around and smiled at each other.

Our theology books contained nothing as complex as Latin poetry in the original language or Shakespearean verse or single-variable calculus or whatnot. Instead there were pictures of flowers and people having fun together, and as for written substance, there wasn’t much. The Catholic intellectual tradition is no shallow flash-in-the-pan ideology. Rather, it is a two thousand year tradition of serious thought and reflection. Why

are students not exposed to the likes of Augustine’s Confessions, Aquinas’ Summa, Dante’s Commedia, or John Paul II’s Theology of the Body? If students can handle weighty works in all of their other courses, why are they not presented with the best that Christianity has to offer?

Despite these deficiencies, what makes Catholic education so wonderful is the dedication of the teachers who work tirelessly for their students, earning far less than their public school counterparts. They believe so strongly in the mission of Catholic schools to educate the whole student that they sacrifice the pay to further that mission. Whatever may be lacking in specific religious education is often compensated for by the example of these dedicated men and women.

When my last day of class comes this year, I likely won’t wear the “Catholic School Survivor” t-shirt. Even though it may get some laughs, rather than fan the flames of stereotypes and general discontent, I will set aside time to thank God for the opportunity I have had to receive such a fantastic education and for the special educators who helped to shape me by their teaching and their Christian witness.

Protestant Perspective: Sinners in the Hands of a Loving God MARK HERTENSTEIN

“We are not sinners in the hands of an angry God. We are sinners in the hands of a loving God.”

The most famous sermon of the Great Awakening, the most famous in the career of Jonathan Edwards, and indeed one of the most famous in American history, is titled “Sinners in the Hands of an Angry God.” It is without doubt one of the greatest pieces of rhetoric ever composed. But I sometimes wonder if our American religious conscience would have been better off without it.

The fact is that the sermon predominately uses the fear of Hell as the motivating factor to convert the unrepentant. And as much as it probably accomplished that goal (those who have never read the sermon should- it is brilliantly terrifying), it does so at the expense of the Gospel. It does so at the expense of Christ. Edwards places Christ as the rescuer from perdition. But Edwards hardly references the love of God, or the fact that Christ is God’s Word of love to man.

Its effect has been devastating in the Church. To this day, the Church continues to use the judgment of God to instill fear in order to induce morality. Many do not use the actual impetus for moral action (and one that must be built up and formed), Christian love, as the motivating factor.

Most echo Edwards from so many years ago: “There is nothing that keeps wicked men at any one moment out of Hell, but the mere pleasure of God.” The theological issue at stake here is that Christians should be impelled to doing works of love out of genuine love of God through faith in Jesus Christ. The issue at hand is that the Gospel is supposed to free us from the fear and dread of the Law that does demand Hell. I don’t take issue with using it occasionally, as the Law is meant to put down our own bloated image of ourselves. But it is not the whole story. The Gospel of Christ and His love must be preached and practiced. The problem with Edwards’ greatest sermon is not using Hell and the Law; the problem is that they, rather than Christ, are made into the content of the Christian message.

Martin Luther had the experienced the dread of judgment and Hell, and he himself says that so long as that was the Christian message, that Christ is judge, he despised God. Thankfully he was restless and was spurred on to discover the love of God to give Christ as the satisfaction of God’s

judgment and as the renewed life that we should live. Unfortunately, most today do not get that message. It is one of Christ the Judge. And they are run out of Christianity by no fault of their own, save having a sin that is seen as egregious by hypocrites whose sin is supposedly less severe.

Most churches have various sins that are considered the worst. They are cordoned off and handled separately. They have books and courses, even therapy. All create a group that is, in a way, cordoned off. They are made to be different even in God’s people. And churches create ghettoes.

And so when these people do leave, can we really blame them? Who would want to continue in a faith whose God is angry, malevolent, and is only a judge? I know I would not.

The Christian message is one that says, “Yes, man has sinned and deserves Hell, but God is Love and God spoke His Word in Jesus Christ that man is loved and saved in that love that is in Christ.” God spoke a Word of judgment in Christ, a Word of judgment on sin; God also spoke a Word of love in Christ, a Word of love for all men. The Church cannot and should not attempt to create ghettoes of sinners within the City of God; rather, it is itself the ghetto of sinners who are no longer beholden to the sinful world as it is.

When the prostitute was confronted by the Pharisees, Jesus first asked that the one without sin cast the first stone, and then he talked to the woman and forgave her while saying, “Go and sin no more.” When the two disciples on the road to Emmaus were leaving Jerusalem in disappointment, the disguised Christ walked with them and taught them, and then when all was revealed to them, they went back to Jerusalem.

We as Christians should walk that road with those who are disappointed and driven away, so that they may return when Christ is revealed to them.

We should first withhold the judgment that is not ours in the first place, and gently admonish and be admonished, all of us in the Church. We are not sinners in the hands of an angry God. We are sinners in the hands of a loving God.

14

Senior Staff Columns

The TORCH // Volume I, Issue 5

An Open Letter to the Pro-Life Movement

Just Another Stupid Human

ETHAN MACK

KATIE RICH

Last Wednesday, people from all across the nation descended on Washington D.C. to participate in the 40th annual March for Life. Over one hundred thousand marched in the bitter cold from the national mall to the Supreme Court building. The March is held on January 22 every year in remembrance of the day abortion became legal throughout the nation. I have attended the March on two occasions and both times found it to be a fantastic, grace-filled experience.

However, there have been several things I noticed during the March which point to some of the overall shortcomings of the Pro-Life movement.

We in the Pro-Life movement need to get our message across both charitably and lovingly. In acting out of our love for the unborn infant, we must not forget our love for the pregnant mother.

We have a duty to share the truth with her, but not in a way which undermines our care, love and concern for her. However, it pains me to say that this is often not the case. Anyone who has ever gone to a Pro-Life rally has surely seen what I’m referring to. Images of dismembered babies, banners depicting abortion as Satan devouring a child, signs telling mothers that abortion will send them to Hell are just a few examples. Not only are these methods ineffective, as they could scare the mother from ever talking to a pro-life person again, they also depart from Christian Charity.

In the context of Christianity, there is virtue to be found in meeting someone where he or she is at when it comes to sharing the truth. Those who have a grounded knowledge cannot just wield the Truth like a weapon to smash over the head of the ignorant. The only thing this will surely result in is a hardening heart on behalf of the ignorant and their subsequent decent into greater falsehood. Perhaps no one exemplified this better than Christ himself. Any time some person or spirit tries to publically declare Him to be the Son of God, He rebukes them. He knows that those around him are not ready to understand who He is, and thus He reveals it gradually to them. This is the example the Pro-Life movement must follow if it is to truly fulfill its mission to build a culture of life.

To begin charting this new course for the Pro-Life movement, I think we first need to evaluate what is commonly meant by us fighting a “culture war” and what that really should mean. The problem that I have always had with the term is that the word “war” immediately incites images of man vs. man conflict. This has led some to erroneously conclude that the culture war we are fighting is a fight between Pro-Lifers and Pro-Choicers. However, we understand that as Christians we are called to fight a war against no movement or group. We are called to love Pro-Choice individuals as much as the unborn. The only war we are called to fight in is the war against sin, and it is in these terms that the culture war should be spoken of.

We need to understand that many Pro-Choice women are deeply angry, not because they are inherently evil, or satanic, or similar nonsense, but because they are deeply hurt and have not been shown the compassion Christ showed in His time on earth. If we continue to terrorize and disturb these women, then we fail to show them this compassion and fall short in our mission to be Disciples of Christ.

One of my favorite authors, Markus Zusak, has a book called I am the Messenger. The premise of the book is that the main character, nineteen-year-old Ed Kennedy, is practically blackmailed into doing good deeds for a bunch of strangers, from stringing up Christmas lights for a poor family to restoring an old pastor’s faith in humanity by rekindling a dwindled congregation’s faith in God. After he helps a teenage girl at a track meet, she asks who he is, that he would do something so kind for a stranger. Ed pauses, and replies, “I’m just another stupid human.”

This line has always rubbed me the wrong way. It’s the kind of line that is clearly meant to be profound, and in a way, it is, since it has stuck with me for years after first reading it. I liked Ed. He was a good guy and did good things. He’s the kind of run-of-the-mill, underdog character that you naturally root for as the novel progresses. But his cynicism irked me. Why doesn’t he give himself more credit?

Being abroad humbled me in a way I hadn’t been before. After months of being the stupid American who couldn’t speak the language in whichever country I happened to be in, didn’t understand the proper etiquette for different cultural situations, or handed over the equivalent of three dollars instead of thirty for a hostel because the currency confused me, I started to feel like Ed Kennedy. When I missed a flight and ended up stranded in Latvia for a night, and I realized that no excuse sounded like a good one for the very frustrated airport gate attendant, I wanted to shrug apologetically, show her my now void boarding pass, and say, “I’m just another stupid human.”

Yet every day we see fantastic examples of just how far one small act of human goodness can go. A reassuring word and a cup of hot coffee from a passing stranger can make a homeless man realize that he has the strength to make it through the night, no matter how cold Boston decides to be. A lunch invitation to an old friend you haven’t seen in a while is sure to bring a smile to her face. Small praise you give to that kid in your history class – whether it be a compliment on his appearance, work, or plain old self – can resonate with him and maybe, if you’re lucky, help him see a side of himself he couldn’t before.

So how can you be both the stupid human stuck in Latvia and the girl who brings a smile to a stranger’s face? It’s simple, really.

You have to accept that it isn’t you at all making that stranger smile.

You can take credit for your errors, certainly, as I did wandering around Riga wondering what language they spoke or money they spent. But the joy you give to people isn’t your own, but rather the joy of Christ. It was once explained to me that as part of the Body of Christ, every time we do a good deed, we are acting not as ourselves but as Jesus’ own hands and feet. In this way He does extremely extraordinary things through utterly ordinary people. Alone we are, as Ed Kennedy said, just stupid humans. But with Christ, we have the opportunity to be so much more. We just have to open ourselves up to Him with the greatest humility we can muster. We have to pray the prayer of St. Francis – Lord, make me an instrument of your peace – and accept that alone, we are nothing, but in Christ, we can do anything, so long as we are willing to completely surrender ourselves to Him.

Senior Staff Columns

The Elusive L Word

The TORCH // Volume I, Issue 5

15

NATALIE YUHAS I love macaroni and cheese. I also love your shoes. My family is awesome and I really love them too. The word is thrown around all the time in our society: love. Although we use the word all the time, you don’t have to be an angsty teenager to be confused about what love really is. Novels, poems, plays, songs, and movies alike have been trying to figure out and explain what love is for hundreds of years, and I can assure you it means more than just really enjoying a nice bowl of mac and cheese. I’m only 19 years old. I’m definitely no love expert, but I do know that it is one of the greatest things mankind exhibits and is a central theme of the Gospels. I have compiled a list of quotes that have helped me think about and process what it means to truly love.

ing it intact you must give it to no one, not even an animal. Wrap it carefully round with hobbies and little luxuries; avoid all entanglements. Lock it up safe in the casket or coffin of your selfishness. But in that casket, safe, dark, motionless, airless, it will change. It will not be broken; it will become unbreakable, impenetrable, irredeemable. To love is to be vulnerable.” CS Lewis

Mark 12:30-31 “You shall love your neighbor as yourself.”

1 Corinthians 13: 3-8 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails.

Love isn’t saved just for that special someone.

Love also isn’t saved for just the people who believe the same things as us, like the same things as us, or for the people we get along with. When God calls us to love our neighbors, He calls us love everybody: our friends, our enemies, people who are similar to us, people who are different than us, everyone. It’s a simple message: love your neighbors.

“To love at all is to be vulnerable. Love anything and your heart will be wrung and possibly broken. If you want to make sure of keep-

No one can say it better than Mr. Lewis himself. To love is to give of yourself. People make mistakes all the time, and we are inevitably going to be hurt by people in our lives because we open ourselves up to them, but that doesn’t mean we should give up on love. Forgive others and don’t close your heart off to love.

“Love hurts.” That’s not true. Rejection and disappointment hurt, but the Bible says that these things are not love. We often confuse other things for love, especially on a campus that is so focused on a hook-up culture of lust rather than love. Love is more than lust, and it is more than some of the toxic relationships we involve our-

selves in. Relationships that are selfcentered, controlling, or disrespectful are not centered in love.

John 3:16 “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

Love is a sacrifice. God gave His only Son to the world, who in turn gave up His life on the Cross all because of love. Love is unconditionally caring about another person, even when it’s not easy to do so. Sometimes our sacrifice is giving up something that hurts the person we love. Sometimes it’s giving up one of our nights for something that is really important to another person, and sometimes it’s as simple as giving someone your last French fry.

Although love is difficult to define and the world often makes love seem complicated, the message of love is truly simple: unconditionally care for others.

Senior Staff Book Recommendations Chris Canniff // Winesburg, Ohio Sherwood Anderson

Nikki Elliott // Proof of Heaven Eben Alexander

Mark Hertenstein // In Lubianka’s Shadow Leopold L.S. Braun

Ethan Mack // Of Mice and Men John Steinbeck

Katie Rich // I Am the Messenger Markus Zusak

Natalie Yuhas // The End of the Affair Graham Greene

16

The TORCH // Volume I, Issue 5

@pontifex Dear young people, Jesus wants to be your friend, and wants you to spread the joy of this friendship everywhere.

Let us pray for peace, and let us bring it about, starting in our own homes!

Let us leave a spare place at our table: a place for those who lack the basics, who are alone.

How powerful prayer is! May we never lose the courage to say: Lord, give us your peace.

Let us contemplate the humility of the Son of God born into poverty. Let us imitate him by sharing with those who are weak.

Wars shatter so many lives. I think especially of children robbed of their childhood.

May we stop before the Child of Bethlehem and allow the tenderness of God to warm our hearts.

It is not enough to say we are Christians. We must live the faith, not only with our words, but with our actions.

No elderly person should be like an “exile” in our families.

The elderly are a treasure for our society.

If we live the faith in our daily life, then our work too becomes a chance to spread the joy of being a Christian.

The Lord is knocking at the door of our hearts. Have we put a sign on the door saying: “Do not disturb”?

Like Mary, may we nurture the light born within us at Christmas. May we carry it everywhere in our daily lives.

May we always say thank you to God, especially for his patience and mercy.

It is easy to ask God for things; we all do it. When will we also learn to give him thanks and to adore him?