In speaking of solutions, the discourses often refer to the human family , all men and women seen as united in origin and destiny, in a culture of solidarity based on the universal common good. In such a culture, richer nations keep promises made to poorer ones and build confidence, not distrust Message for the World Day of Peace , n. This observation may also be relevant to the seemingly stalled migration situation between the United States and Mexico.
Implicit in this is also an international culture that puts the universality of human rights as one of its core principles. The Pope and his representatives tend to be optimistic about what has been achieved and can be achieved in international diplomacy, reflecting on what would be the situation if even the often imperfect progress made through negotiations had not taken place. Never giving up is part of Christian hope and closely linked to CST.
Is this all only talk? While some may think so, we should not undervalue the power of what springs from faith and hope. Faith moves mountains and breaks down barriers constructed by the human heart.
The seed of the Kingdom grows in unexpected ways see Mk. In conclusion, let me mention two things that make CST possible and, in its own way, effective. The first is one of the four pillars of peace as taught in Pacem in terris and a continual refrain in the thinking and teaching of John Paul II: the truth. There exists in mans very nature an undying capacity to break through the barriers of error and seek the road to truth PT An inner dynamic pushes each of us to reach out to the truth, affirm, respect and love it.
Here is the basis for discovering that migrants do come bearing gifts, that the stranger is a bearer of culture that can enrich and complement my own, that migration was and is related to positive economic and social developments of many countries. That means going beyond prejudices and populist media to the people who are migrants. Discovering and loving the truth of the other is a life-long project of conversion from going along with the crowd to new attitudes of trying to know and love the bearers of other cultures, the migrants themselves.
The second is: Stake everything on charity. That phrase is from the Churchs program for the twenty-first century, laid out in Novo millennio ineunte NMI. Charity of its nature opens out into a service that is universal; it inspires in us a commitment to practical and concrete love for every human being NMI 49 , including the stranger, sacrament of Christ himself see Matt. The Holy Father calls for continuing our two-thousand-year tradition of charity, now with greater resourcefulness and creativity.
Essential in this is getting close to those who suffer, so that the hand that helps is seen not as a humiliating handout but as a sharing between brothers and sisters NMI Then echoing a migration theme, the Pope continues: We must therefore ensure that in every Christian community the poor feel at home.
Bloomsbury - I.B. Tauris
Would not this approach be the greatest and most effective presentation of the good news of the Kingdom? A privileged instrument for that is CST. I hope the three examples I have explained may provide some of the encouragement in the faith we all need. Print Share Calendar Diocesan Locator. Michael A. Hehir has ably brought out in his presentation. Mine intends to complement what he has said, by examining the Holy Sees role in proposing this teaching by examining three of its contributions, which are not always well known but nevertheless important.
However, a historical examination of such sites reveals that they share basic social building blocks, shaped under similar push and pull factors.
This course is concerned with the ways in which migrant groups have altered the religious landscape of North America and how they innovatively reproduce practices from their places of origin. Our main focus will be on the ramifications of religious movement within the U.
Crossing into the U. We will seek to understand the multifaceted relationships between religion and migration. How have migrants negotiated the role of religion in their private and public lives? In the case of early sound film, I explored narrative, sonic, and visual approaches to representing African American religious life and considered the sorts of arguments the films made about African American potential for full citizenship through their examinations of religion.
ON THE MIGRATION OF FABLES.
With New World A-Coming , I turn attention to a set of religious movements that promoted very different ideas about the nature of black racial identity and the appropriate religious contexts for people of African descent than those found in the more common black Christian contexts.
JW: The inclusion of black immigrants from the Caribbean was inescapable given the way the project shaped up. In the case of Ethiopian Hebrew congregations, founders and most members were immigrants. So, understanding how the religious cultures and social institutions of Caribbean immigrants contributed to the development and appeal of some of these movements was important. The popular global black history work of a figure like Jamaican immigrant J. Rogers also contributed to the way founders and members of some of the groups, whether immigrants or U.
JW: I struggled for a long time with terminology. In addition, the leaders, founders, and members believed that understanding that religion and race were necessarily bound up together transformed them as individuals and as a group. The category of religio-racial identity allowed me to highlight the particular form of intersectionality that was important for those within the groups but also leaves open the option for scholars to group them differently and explore other configurations that illuminate different aspects of early twentieth-century American religious life.
I hope that the framework of religio-racial identity helps to make sense of the degree to which participants in these movements understood race and religion as linked, and that it encourages scholars of religion to attend to racial formation and identity in more complex ways. Just as the category of religion is constructed and situated differently in different historical contexts, so too race has been constructed and experienced in complicated ways that intersect with religion.
JW: The question of how one re-races or un-races oneself in a highly racialized society is fascinating and, for members of these groups, religious practices and community formations were central to the process of remaking and maintaining their identities. In the cases of the Moorish Science Temple, the Nation of Islam, and congregations of Ethiopian Hebrews, the goal was to persuade people to reject Negro racial identity and Christian religious commitments in favor of what they understood to be a true and original religio-racial identity Moorish-American Muslim, Asiatic Muslim, or Ethiopian Hebrew.
Father Divine preached a complete rejection of race and members engaged in practices aimed at undoing racial identification. These included prohibiting the use of racial terms like Negro or White and referring to people according to complexion—light-complected or dark-complected—when descriptors were necessary.
They also arranged themselves physically according to alternating light and dark complexions as a visual strategy to resist racial thinking and pursued a variety of public actions that insisted on racial integration. The written correspondence between Peace Mission member Happy S. Love and Dorothy L. Moore demonstrated this religious way of expressing love.