Mirror of Justice

A blog dedicated to the development of Catholic legal theory.
Affiliated with the Program on Church, State & Society at Notre Dame Law School.

Sunday, April 5, 2020

Be Part of a “Listening Team”

In a setting that now feels like an eternity ago - when I was emerging from the house to commute to campus - this essay, “Be Part of a Listening Team: A Response to the Coronavirus,” published in the Focolare’s monthly magazine, Living City, reflects on how the example of love and care for neighbors in the wake of the Taal volcano eruption in the Philippines shines a light on a personal response to the Coronavirus crisis.   Even if, for the time being, we are not chatting in the halls with colleagues or holding in-person office hours, I sense that many are nonetheless finding numerous creative ways to continue to be part of a “listening team.”

April 5, 2020 in Current Affairs, Uelmen, Amy | Permalink

Monday, March 23, 2020

Reflections on Liturgy and Community in the midst of the COVID-19 crisis

As citizens concerned about “flattening the curve” of the impact of the Corona virus, especially for our most vulnerable populations, here in my Maryland Focolare community house we are hunkered down indoors, pretty much emerging only for essential groceries and a socially distanced walk in the neighborhood. 

As we stayed home yesterday (Sunday), what to make of the cessation of public liturgies? I realize there has been some discussion in the religious press about whether this is a sign of solidarity or of cowardly capitulation.  Personally, I see it as an unambiguous sign of wise, prudent, loving solidarity. 

Perhaps because of our community’s international reach, the news of the tragic proportion of the crisis, especially in Italy and other countries, often arrives with a very individual human face: the illness or death of someone we know, or of their relatives, of a community leader in a specific city, and yesterday the news that in one Italian town a whole convent of 40 religious sisters is infected.

With this awareness, I have received the national and local public health recommendations with tremendous sense of gravity.  As a Catholic who in normal times is a daily mass goer, this past week I have found great solace by participating in a recording of the daily mass celebrated by Pope Francis.  I have been wonderfully nourished by his essential homilies, petitions that embrace the wide range of suffering on our planet, and the profound invitation to reverent “spiritual communion.” 

When the Holy Father pauses at length before the Blessed Sacrament at the end of the liturgy, I of course realize that there is a tremendous difference between physical presence in church and my interaction with a recording on a screen.

But in these circumstances, I also sense that this enormous gap can be filled with love: the love that emerges from being united with our local Archbishop, who issued the guidelines to not publicly gather; love for those who are most vulnerable to the virus, especially those who are elderly or with fragile health; and of course a very concrete love for our medical workers, with the awareness of how reductions in public gatherings can contribute to keeping them from getting overwhelmed… and so on.

We are One Body, the Body of Christ – and we are experiencing that reality in a way that I never imagined we could. 

So what is mine to do in these circumstances?  First, I feel a very deep invitation to prayer.  Struggling with insomnia as I worry about the people in my life who are vulnerable, I have been pasting tiny post-its with their names on a large picture of “Mary Untier of Knots,” and I feel that with this Our Lady herself is helping me to let her hold those fears in her loving hands.  Second, I try to reach out (via email, zoom or phone) to at least two people per day (beyond those in my community house), to simply check in, listen, and participate in whatever they are going through, to again bring all of those concerns to prayer. 

Finally, leaning on these two walking sticks, I have sensed over the past week that these practices nourish the insight that I need to be thoughtful in my approach to accompanying my students as we proceed with a virtual teaching platform.  I intuit that they may need different things at different times:  some need continuity in the projects that they have undertaken, others need flexibility, and others are in dire need of a listening ear.  And perhaps most fruitful, these practices also help me to admit that I too feel vulnerable, and greatly in need of a sense of connection and community.   Amy Uelmen

March 23, 2020 in Current Affairs, Religion, Uelmen, Amy | Permalink

Tuesday, September 11, 2018

Stabat: Regenerating the Church from the Foot of the Cross

As I try to steady myself amidst the earthquake of the crisis in the Church, I frequently return in my mind’s eye to living and working in New York City during the tragic event that we mark today, 9/11.  I remember going to a liturgy for the victims in a large and packed church in the heart of Manhattan.  It was only when two very large candles were lit that I began to sob:  “Lamb of God, you take away the sins of the world, have mercy on us.”  In the intense days that followed, I frequently touched that mercy in the atmosphere on the streets, and especially riding the subway.  We were strangers, but our best hope was to be human together and attentive to each other’s pain and each other’s needs.

And so now too, I am drawn to the foot of the cross: “Lamb of God.”  What a horrible, violent, shameful, ugly, fearful, repulsive scene.  What must it have been for Mary, who sang of the greatness of God’s work when Jesus was in her womb, to witness the body of her Son so reduced—to the point that he even seemed drained of his divinity: “My God, my God, why have you forsaken me?” (Mark 15:34) 

And yet in the Gospel of John, Mary is called to focus her attention on the person who is standing beside her: “Woman, behold your son.”  And John is called to turn to Mary: “Behold your mother.”  And so John took Mary into his own home. (John 19:26-27).  This is the powerful DNA of the newly born Church that emerges from Jesus’s radical identification with all forms of human weakness and suffering. 

It is true that this moment of intense purification calls for a creative brainstorm on how to start or strengthen structures and practices of transparency, accountability, and shared decision-making.  But perhaps in the midst of these conversations, we can also work together to identify some of the spiritual wounds that have led to unhealthy and even vicious practices within Church structures and institutions.  For example, many who work within the Church—priests and laity alike—do not experience the warmth of an intimate and human space that nurtures their spiritual, personal and emotional integrity, and also keeps them connected and accountable to the larger community.  Who is paying attention when inevitable personal crises emerge?  Who has time to listen and walk together through those questions and doubts?  What practices can sustain our focus and reinforce our efforts to be in the world, all together, a people of the Beatitudes: poor, meek, pure, just, close to those who suffer?

I think it may be here that Jesus’s words from the cross cry out to each of us: “Behold your son.”  In his Commentary on the Gospel of John, the Church Father Origen explained that Mary had just one Son.  The injunction was not to behold another son, but to behold her one Son, the Christ, in John: “Lo, this is Jesus, whom you bore.”  (Book 1:6)  When we behold the wounded body of today’s Church, we behold the wounded body of Christ. 

“Behold your mother.”  What might it mean for us to “take Mary home” in the wake of this crisis?  There would be many ways to invoke her presence and her closeness to us in this moment.  As our blog recalls, Mary is Mirror of justice, and she is also Refuge of sinners.  Both dimensions of her love can accompany us in the important work of truth-telling and healing in the wake of the unspeakable crimes and abuse that have been revealed.   

Perhaps one of the most powerful ways to bring Mary home is to focus on how her open adherence to God’s great love generates the presence of the living Christ in our world.  This presence can then in turn be our guide in the difficult work of in-depth cultural change.  Within the great mosaic of the Church we may have different roles and ways to respond to the crisis.  For some of us, our contribution might simply consist in helping to create a space of community and love where people are welcomed and accompanied in the ups and downs of our lives, so that many can experience the Church as the home and school of communion. (Novo millennio n.43).

All of this work can be an expression of Mary’s own love and care for the Church, through which, in that stabat, she beholds her own Son.  Mary, Seat of wisdomVessel of honor, Help of Christians, pray for us.  Amy Uelmen

September 11, 2018 in Uelmen, Amy | Permalink

Wednesday, September 28, 2011

Catholic Social Thought and Film: "Entertaining Angels"

I am currently teaching a seminar in “Catholic Social Thought and Economic Justice.”  Over the past few years I have re-vamped the syllabus, cutting down the number of topics I try to cover so as to have more time to discuss applications and the mesh with legal topics and structures.  I am increasingly enamored of including film – at the moment, the Dorothy Day story, “Entertaining Angels” (1996, Paulist Pictures, with Martin Sheen); and “Romero” (1989 Paulist Pictures, starring Raul Julia).

Two snapshots of what I am learning from my students’ interaction with “Entertaining Angels”: First, really interesting observations about the tensions and ambiguities in Dorothy Day’s approach to single-mother parenting, as she raised her young daughter in the midst of the somewhat chaotic instability of the first Catholic worker house.  This brought us into a fascinating discussion of how one’s commitment to working for justice (or any cause) impacts those closest; and how you think through those choices.  It also gave me a glimpse of how much anxious pressure this generation feels to create an “ideal” setting for their children – which is making me think that as we move into Laborem Exercens I need to give some significant space to talking through a concept of “vocation” (both personal and professional) which allows plenty of room for human limitations, failures and frailty – as well as plenty of room (and permission) to work through the inevitable sufferings of life.

Second, there’s a fabulous culminating scene in which Day emerges from her own dark night in the community’s founding – which included tensions over whether to focus on the dissemination of ideas through the paper; or the day-to-day direct work with the extremely vulnerable and demanding homeless and poor.  The turning point is through Day’s an encounter with Maggie, the alcoholic prostitute who was attempting to steal the community’s rent money.  In response to Maggie’s sobs, “hit me,” Day responds: “I can see the light in you . . . the courage and the love … You are very beautiful . . . I love you.”  What emerged in the class discussion was how this resolved the seeming tension between “contact” and “concepts” - as Peter-Hans Kolvenbach put in in his 2000 talk on the promotion of justice in Jesuit higher education -– “solidarity is learned through ‘contact’ rather than through ‘concepts.’”  For me, Day’s “I can see the light in you” – leading to an attraction to the beauty of the encounter with Christ in the other – regardless of their external circumstances – captures what it means to find a powerful synthesis in a vision that fully contains both. 

September 28, 2011 in Uelmen, Amy | Permalink | Comments (1) | TrackBack (0)

Festivities and Changes

As many of you know, for me the last several months have been beautiful – but intense.  This past year the Focolare community in the US celebrated its 50th anniversary, and I went into hibernation to put together (with co-author Tom Masters) a book for the occasion, which responds to some of the "frequently asked questoins" about its approach and its mesh with local church and parish structures, and which discusses how its work fits into the framework of American culture:  Focolare: Living a Spirituality of Unity in the United States (New City Press 2011)

Right after those festivities I spent six weeks teaching (in italian!) in the Focolare’s relatively new interdisciplinary master’s program near Florence – the Sophia University Institute – a fantastic experience.  The summer then brought a major change – a move from the Bronx Focolare community house to the house in Washington DC, and from Fordham to a new job as a visiting lecturer at Georgetown Law School – where I am teaching seminars in "Catholic Social Thought and Economic Jutice" this fall, and "Religion and the Work of a Lawyer" in the spring.  Hopes are high that I will now have a little more time to blog!  Amy

September 28, 2011 in Uelmen, Amy | Permalink | TrackBack (0)

Friday, March 11, 2011

Memo to a Divided Church

Folks, I am back.  First, just a word to say how much our prayers are with the people of Japan, and especially all of those who have lost loved ones. 

As many of you know from when I have come out of my cave for brief intervals to try (and miserably fail) to keep up with email, I have spent large parts of the past year in hibernation to complete (together with my co-author Tom Masters) a book to mark the 50th anniversary of the Focolare Movement’s presence in the United States — Focolare: Living a Spirituality of Unity in the Unites States, just released by New City Press.

For me, this project was the chance to fulfill a long-time dream—to write a book which helps to make the Focolare spirituality and ideas accessible for a US audience.  After sketching the Focolare’s history and development, it describes (with lots of stories and examples) how its spirituality of unity is lived in daily life, the structures that sustain its members in their commitments, the various vocational paths within the community, the shape the spirituality gives to their social and cultural projects, and its relationship with the Catholic Church.  The last part—which brought bubbling to the surface all of my “American Studies” brain cells!—addresses how the Focolare’s ideas, structures and ways of communicating intersect with four “quests” in American culture: the search for financial security and personal identity, the quest for freedom, the search for community in a pluralistic society, and the search for the common good in a polarized political culture. 

John Allen gave us a nice plug in his recent blog, “Memo to a Divided Church: Meet the Focolare” — which features an extensive interview with the current president, Maria Voce, who arrives to our shores at the end of the month for the anniversary festivities.

As next week is our spring break, I’ll try to play some catch up blogging, to make up for my long silence.  Thanks for your patience!

March 11, 2011 in Uelmen, Amy | Permalink | Comments (0) | TrackBack (0)

Wednesday, January 20, 2010

Russello on Conscience Clauses

Here is a thoughtful reflection by MOJ friend Gerald Russello re Martha Coakley's statements about conscience clauses.

January 20, 2010 in Uelmen, Amy | Permalink | TrackBack (0)

Monday, January 18, 2010

Allen’s “The Future Church” – Trend One – “A World Church”

Allen’s first trend describes how over the course of the 20th century a “tight identification between the West and Christianity” has “disintegrated” and Catholicism has been turned “upside-down.”  In terms of numbers, at the beginning of the century, only 25% of the Catholic population lived outside of Europe and North America; by century’s end, 65.5% of the Catholic population was found in Africa, Asia and Latin America. (15)  Allen quotes Rahner’s observation that as a theological matter, Catholicism as a theological has always been a “World Church” in principle, but “now that identity is being realized as a sociological fact.” (16)  

After recounting some of the reasons for Catholic growth in the global south, he then denotes some of its characteristics, including: “morally conservative, politically liberal;” a comfort level with “miracles, healing and the supernatural;” institutionally, grappling with problems of growth—eg, infrastructure and staffing—rather than problems of decline; and several positive examples of the Church playing a strong role in political life. (23-32) 

Throughout the book, Allen’s reflections on what a given trend means for the future church are mapped out on a spectrum of near-certain, probable, possible and “long-shot” consequences.  Near -certain consequences of a World Church include increasing attention to matters of pastoral concern in the South (such as polygamy and witchcraft); and a gravitational pull away from internal “inside baseball” questions (such as how power is distributed in the Church) toward “ad extra” question of mission.  

Allen also predicts that Southern influence will bring an injection of “turbocharging orthodoxy” on sexual morality, with simultaneously stronger support of “left” leaning policies on economic justice and war.  (32-42) Attitudes toward ecumenical and interreligious dialogue (discussed with more depth in later chapters) might see a slightly tougher stance in light of Southern experience.  As the head of a Nigerian league formed in defense against anti-Christian violence by Islamic radicals put it: “You can’t turn the other cheek is you’re dead.” (46). 

What might this trend mean for Catholic legal theory and Catholic legal education?  In my own teaching and scholarship, working with the genre of the encyclicals, I have often struggled with the profound cultural differences between the European and North-American mind-frames:  eg, the European tendency to articulate highly abstract principles, and only eventually work its way down to a more concrete discussion, in tension with the more pragmatic problem-solving leanings of North-American culture.  I believe these perspectives have a profound impact on how we understand the mesh between law and church teaching, and on how we articulate how moral principles can inform their daily lives.  Reading Allen’s analysis, I have the sense that an “upside-down” World Church will present an even more interesting set of dynamic tensions which will require a much more complex exploration of how cultural attitudes toward law and social structures inform how we think about the Church’s social teaching—based not just on how the US interfaces with Europe, but on a richer, thicker interaction among the variety of legal cultures in the global South. 

In my seminar on CST & Economic Justice, when we have tackled portions of the US Bishop’s letter, “Economic Justice for All,” I have always gotten slightly stuck on the extent to which the CST principle and value of participation is in tension with a robust sense of global solidarity.  With Catholicism turned “upside-down,” and with the hope of becoming more aware of and sensitive to perspectives  from the global South, I wonder how this might challenge and change how I think about advocacy for the kind of wages, healthcare and basic services which enable  full and dignified participation in our industrialized nation?  

Finally, in light of Allen’s account of the challenges and tensions which emerge with the South-North movement of priests (45), I wonder what kind of institutional structures might help my students, and US Catholics generally, open up to the beauties and possibilities of a World Church.  In his introduction, Allen observes: “It sometimes comes more naturally for Catholics elsewhere to connect what’s happening in Congo, or Colombia, or Cambodia to their own fate.  A largely benign form of national parochialism is in some ways the original sin of much Catholic conversation in the United States.” (12)  Perhaps those grassroots components of the Church that already thrive within the structures of international staffing and exchange—religious orders, international service programs, and many of the new ecclesial movements—could be of service.  Reading Allen’s account, I realized that one of the reasons I am not afraid of the changes that an “upside-down” Catholicism presents is because I have before me the names and faces of women and men from Brazil, Argentina, Hong Kong, Korea, Thailand, Mexico, Uruguay, and the Dominican Republic, whose personal background, cultural heritage, and experience of the Church in their own country, have greatly enriched the Focolare communities where I have lived and worked.

I believe I have "opened" the comments section (and will get some technical help if I haven't!) - I look forward to further discussion of this chapter and the book generally.

January 18, 2010 in Uelmen, Amy | Permalink | Comments (2) | TrackBack (0)

MOJ Discussion of John Allen's "The Future Church" Begins Today

Today we are opening our focused discussion of John Allen's new book, "The Future Church."  Ten of us have signed up to post the lead blog on different chapter each week (for the most part in order, but note the switch on the last two), with an effort to include our thoughts on the implications of the particular “trend” for Catholic legal theory and Catholic legal education.  And with this discussion we'd also like to experiment with direct comments from readers, we'll see how that works.  Here is our schedule: 

Week of 1/18 - A World Church - Amy Uelmen & Rick Garnett

1/25 - Evangelical Catholicism - Rob Vischer

2/1 - Islam - Russ Powell

2/8 - The New Demography - Michael Scaperlanda

2/15 - Expanding Lay Roles - Lisa Schiltz

2/22 - The Biotech Revolution - Robert George

3/1 - Globalization - Kevin Lee

3/8 - Ecology - Bob Hockett

3/15 - Pentecostalism - Greg Sisk

3/22 - Multipolarism - Tom Berg

January 18, 2010 in Uelmen, Amy | Permalink | TrackBack (0)

Thursday, January 7, 2010

MOJ Book Discussion: John Allen's "The Future Church"

We'd like to have a focused discussion of John Allen's new book, "The Future Church."  As the book is organized according to 10 "Trends," we'll focus on one trend per week.  On the Monday of the designated week, one of us will provide an opener, hopefully with some thoughts on the implications for the Catholic legal theory project, and then to the extent that it is helpful to keep the discussion focused, also serve as a thread coordinator for that week.  Discussion from the previous thread could also continue, but this way we'll be sure to cover the wide ground that Allen sets out.  For MOJ readers who would like to read along and participate, here is our schedule with the coordinators:

Week of 1/18 - A World Church - Amy Uelmen & Rick Garnett

1/25 - Evangelical Catholicism - Rob Vischer

2/1 - Islam - Russ Powell

2/8 - The New Demography - Michael Scaperlanda

2/15 - Expanding Lay Roles - Lisa Schiltz

2/22 - The Biotech Revolution - Robert George

3/1 - Globalization - Kevin Lee

3/8 - Ecology – Bob Hockett

3/15 - Pentecostalism - Greg Sisk

3/22 - Multipolarism – Tom Berg

January 7, 2010 in Uelmen, Amy | Permalink | TrackBack (0)