Happy 40th, Hispanic Affairs

The year 2011 marks the 40^th Anniversary of the creation of a national office to serve Hispanics/Latinos at the headquarters of the U.S. Catholic Bishops’ Conference in Washington. The office was originally established in 1968 in San Antonio, Texas, as the Division for the Spanish-Speaking under the Department of Social Development National Conference of Catholic Bishops (NCCB). In 1971 the office was moved to Washington, D.C. The charge of the national office was to assist the Church in its response to the pastoral and social needs of a growing number of Hispanic Catholics. Fifty years later, Hispanic ministry nationwide finds itself at a crossroads. The following are the opening remarks given by Bishop Joe S. Vásquez of Austin, Texas, at the “Emerging Hispanic Catholic Leadership: A Process of Discernment with National and Regional Organizations” meeting last week in San Antonio.

Welcome on behalf of Bishop Gerald Barnes and the members of the Bishops Subcommittee on Hispanic Affairs. We thank you for accepting our invitation to make a stop on the journey, and take a moment to discern the best way for your organizations to continue their mission of service to the Church in the United States, particularly among Hispanics/Latinos.

The year 2011 marks the 40^th Anniversary of the creation of a national office to serve Hispanics/Latinos at the headquarters of the Bishops’ Conference in Washington, DC. This national office made it possible for the process of the Encuentros to take place. In 1975, the office became the Secretariat for Hispanic Affairs and Regional Offices for Hispanic Affairs were established to assist the Secretariat promote the development of Hispanic ministry at the local level. The Mexican American Cultural Center, established in 1972, became the primary agent for the leadership development and formation of Hispanic Catholics leaders across the country.

This structure for Hispanic ministry coordinated the process of the II and III Encuentros, and prepared the way for the National Pastoral Plan for Hispanic Ministry in 1987. The National Plan significantly advanced the development of Hispanic ministry in the local churches. Many more dioceses opened offices for Hispanic ministry, which in turn led to the establishment of Hispanic ministry at the parish level.

Today, Hispanic ministry is present in more than 4,500 parishes across the United States, and 85% of the 195 dioceses have an organized Hispanic ministry. In some dioceses Hispanic ministry is well established, while in others is just in its beginning stages, but there is no doubt that Hispanic ministry is an expanding reality in the local churches. The vision and growth of Hispanic ministry is also evident in the many pastoral statements and resources generated by the U.S. Bishops on Hispanic ministry, and the countless resources for catechesis, liturgy, pastoral juvenil, theological reflection, family life, and many other ministerial areas developed by publishing house, catholic institutions and organizations such as yours.

The multiplication of diocesan offices for Hispanic ministry, and diocesan initiatives in the areas of catechesis, pastoral juvenil and ministerial formation among others, led to the development of national Hispanic Catholic membership organizations in the 1980’s and 1990’s. Many of these organizations are represented here, and for the past twenty five years have assisted the bishops in their response to the Hispanic/Latino presence and the contributions to Hispanic/Latino Catholics to the broader church and society.

The growth of Hispanic ministry at the local level has shifted the focus and role of the USCCB’ Hispanic ministry staff, now housed under the Secretariat for Cultural Diversity in the Church, and of the Regional Offices for Hispanic Affairs, most of which have given way to regional associations of diocesan directors. In the case of SEPI, they have been able to establish themselves as an institution and continue their regional ministry with a strong focus on formation and leadership development. Structures change over the years, but the mission of the Church continues. Difficult times are opportunities for growth as we adapt to new realities.

There are many things that we need to be thankful for during the impressive growth of Hispanic Ministry over the past 40 years, and I take the opportunity now to thank you for all you have done for Hispanic ministry personally and organizationally. We also thank the many publishing houses, religious communities and other Catholic organizations that have walked with us in solidarity over those years. To that number we add Catholic universities like Notre Dame, Loyola Marymount, Barry and Boston College among others, which have become significant partners on Hispanic ministry during the past ten years and promise to be a wonderful resource for Hispanic ministry in the future.

However, we are also aware of the many challenges your organizations have faced in the past, and face today, as you strive to fulfill your mission of serving the people of God. The recent study on the status of national and regional Hispanic Catholic Organizations, commissioned by the Subcommittee, identifies some of these challenges. Many of them are impacted by the present economic situation of the country, while others are particular to the church such as the closing of parishes and reduction of diocesan resources, due to added economic burdens and the growing shortage of priests.

These two days, we gather at MACC once more, to discern the most effective ways to move forward. The contributions of your organizations, both individually and collectively are key to the future of Hispanic ministry and to the entire Catholic Church in the United States.

May these two days be filled with the work of the flame of Holy Spirit burning in our hearts. May we walk and listen to one another in our struggles. May we be ready to listen and recognize Christ walking with us side by side and in the breaking of the bread. And may we get clarity of mind as we discern the best ways to go back to Jerusalem, just as the disciples on the way to Emaus, to proclaim the Good News of Christ.

+Joe S. Vásquez, Bishop of Austin

Church Social Media Rule: Let’s Talk

The social media phenomenon offers both challenge and opportunity for the church. Social media reaches people – millions are on Facebook and Twitter every day. The church cannot ignore them. They are interactive, however, and don’t work when conversations are one-way. They involve dialogue, something not always welcome by clergy, teachers and other leaders.

“Because I said so” doesn’t cut it in social media, a fact regretted by parents and leaders who for ages have resorted to the phrase when exasperated with the petulant “But …” and plaintive “Why?”

For oldsters, such dialogue takes getting used to. A few years ago I took a course in church social teaching. It was to be an intellectual treat – until I got into the classroom with students who sought to debate the prof. The lecturer loved the interactivity, but I groaned inwardly at each sidestep. A former teacher, I appreciated the back-and-forth that helps minds expand, but I wanted the teaching clear-cut and wanted to soak up all the renowned prof had to offer. It may have been my inner dinosaur peeking out.

The church has a solid history of such top-down didacticism. It has libraries of tomes that explore theological truths. But that is only one part of the church.

Another side of the church – the pastoral side – is open to dialogue. It has validated such conversations as far back as the Gospels (see woman conversing with Jesus at the well). On the one-on-one level, the dialogue that ensues after a “Can we talk?” encounter has been an integral part of the church for years, a comfort to worried parents, frustrated spouses, abused workers and confused children.

Perhaps social media can help the church engage more in such dialogue. It is not easy. It takes energy, especially emotional energy. Talk – or dialogue – is work.

Many business leaders boast they have a web presence, but don’t take questions and avoid interactivity, though they might send an auto-reply: “Thanks for your message.” Better they post comments on a billboard, with the honest implication that they don’t want feedback. To be genuine on social media you have to answer questions. You have to discuss. You have to accept and even embrace being challenged.

At the United States Conference of Catholic Bishops, we have Facebook and Twitter accounts. They offer opportunities to share, but also give rise to points of contention inherent in all dialogues. Some people agree with you, some don’t. Some want to fight. All of them, however, belong to our virtual community and so deserve respect. Some people who post ask the community to share in their sorrow, perhaps over the death of a spouse. Others muse on the feast or Scripture reading of the day, giving others a new twist on a moment in the church. Some are ready for a fight and evoke the urge to push “delete.” We try not to do that since the whole point of the virtual community is dialogue. If a virtual scrimmage breaks out, we hope all, including virtual bystanders, come away more enlightened. It is a risk worth taking. Virtual conversations grow in importance as church attendance decreases and fewer have relationships with a parish to which to tether themselves in life’s storms.

The Internet, of course, cannot replace the community at Mass, where you know strangers by the pew they choose and as their children grow. There’s nurturing warmth even in the nodding acquaintance with those with whom you pray every week.

Social media has a place in the 21^st century church, though some oldsters may have to be drawn into it, collars, veils, rosaries and lapel crosses askew. Facebook, Twitter and other social media can be worthy instruments of the Gospel to nurture our faith life, though some are just warming up.

Death Penalty: Political Sport at Its Most Barbarous

Executions as a matter of political sport are unnerving. When an audience cheered at one debate because Texas Gov. Rick Perry has authorized 234 executions in a little more than 10 years, I got nervous. Such light-hearted reaction to a heavy-hearted reality reflects ill on us as a people. When the audience cheered the death penalty accomplishment I felt like I was at the Colosseum surrounded by Romans giving thumbs down to a beleaguered Christian before the lions. It is barbaric.

There are many reasons to oppose the death penalty. It is applied disproportionately to minorities, and there are more white prosecutors to seek the death penalty than black. The process demeans us as a people. Seldom do John Donne's words, "Any man's death diminishes me, because I am involved in mankind ..." ring so true. The death penalty is a statement of hopelessness, perhaps the ultimate sin for Christians since it denies that people can be redeemed.

But my number one reason is simply that we can be wrong.

The number of persons from death row who have been exonerated shows how easy it is for our society to be wrong. One estimate puts the number at 138 exonerations since 1973. We've had so-called eye-witnesses, who are absolutely sure a man committed a crime - until DNA evidence proves them wrong. They weren't liars. They just remembered wrong, something we all do all the time though in less serious matters. Sadly, "Oops, we made a mistake. Sorry," is pretty inadequate in this instance and cannot undo a mistaken execution.

At times, gripping witnesses and zealous prosecutors have convinced people to believe beyond a reasonable doubt that a crime was committed. Some of the witnesses turned out to be wrong. Some prosecutors did not play by the rules. Some judges were swayed by political pressure. All of which is to be expected in our fallible world and all of which ought to put the death penalty off the table because the result of mistakes and weakness of character can result in the taking of God-given life. The fact that we are all fallible human beings should outlaw the death penalty.

There have been 1,268 executions since the U.S. Supreme Court reinstated the death penalty in 1976. Can anyone say the years since them have been made safer? Nor has America's spirit been especially uplifted. Right now there are some 3,200 inmates on death row.

Contemporary Catholic teaching opposes the death penalty. The Catechism of the Catholic Church finds it acceptable only when there is no other way to protect society from a dangerous criminal. With the invention of prisons that moment arrived. Digging a tunnel through a cell wall is the stuff of "Shawshank Redemption," a movie about a prisoner's escape from a corrupt warden, not the stuff of today's supermax prisons.

The death penalty is vengeance and a penalty to be reserved to the One who doesn't make mistakes. Those of us who make mistakes big and small have no right to decide on ultimate penalties.

Some argue that the death penalty is allowed by the Catholic Church. That may be right in theory but not in contemporary practice. Some argue that abortion is verboten because it is the taking of innocent life but the death penalty is acceptable because it is the taking of life deemed non innocent. Yet how can they be absolutely sure?

Some criminals inspire a lock 'em up and throw away the key approach. Some crimes are so horrific as to require it. Some persons are so damaged as to put all of us at risk. Thus the need for prisons.

The death penalty, however, is a step too far. And in the political games it becomes one more foul, error, offside. That's all right for the stadium, but with executions the error is fatal.

The Footprint of Francis

This weekend, the usual human foot traffic around Catholic parishes will be joined by the paws of numerous dogs and cats, as well as hamsters, birds and whatever other pets the faithful choose to bring along for the annual blessing of the animals in conjunction with the feast of St. Francis of Assisi (the great saint who gave up everything to live in poverty) on October 4.

USCCB Communications has even brought the tradition into the digital realm this year by gathering photos of pets from fans of the Conference's Facebook page and turning them into an online photo album and video slideshow. As the blessing of animals -- not to mention his ubiquitous presence in countless backyard birdbaths -- attests, Francis, the patron saint of animals and the environment, is also one of the most popular, beloved saints in history.

The influence of Francis is everywhere. The order he founded has branches and communities all over the globe (including one for laypeople). The bishops of the United States have two Capuchin archbishops among them. Churches, hospitals, charitable organizations and universities bear his name.

Sayings are associated with the saint, such as, "Preach the Gospel always, and if necessary use words." While we don't know if Francis actually said this, his lifestyle certainly reflects it, as does the the story of his preaching to the birds. From a communication standpoint, one has to wonder if this makes him the first saint ever to "tweet."

St. Francis also worked with live animals when he initiated the tradition of the Christmas creche in the village of Greccio around the year 1220. Not everyone knows that such a holiday staple as the manger scene has ties to Francis of Assisi.

St. Francis is also associated with peacemaking. The popular "Lord, make me an instrument of your peace" prayer has long been attributed to him. Another famous animal-related incident involves St. Francis taming a wolf that had been terrorizing the nearby village of Gubbio. On a human scale, he reached out to a sultan whose armies were besieging the Egyptian city of Damietta, which seemingly makes him a pioneer in interreligious dialogue as well.

Pope John Paul II followed this lead when representatives of different religions gathered in Assisi for a day of prayer for peace on October 27, 1986. Holding this meeting in the hometown of Francis testified to the saint's legacy. In a nod to the significance of this event, Pope Benedict XVI plans to mark its 25th anniversary with a similar gathering.

One quality that made St. Francis a peacemaker might have been his ability to recognize God in everyone and everything around him. This is highlighted beautifully in his "Canticle of the Sun," in which he praises God through the wonders of creation, personifying different aspects of nature as "Brother Sun," "Sister Moon," "Brother Wind," and so on. It's no wonder he's patron saint of the environment.

This part of his legacy also lives on in the teachings of Pope Benedict XVI, who's made care for creation a notable part of his pontificate. It also lives on, one could argue, in the crowds of people with dogs on leashes, cats in carriers or even farm animals gathered outside of church on Sunday. Pets are one way that people can care for and feel close to God's creation.

So, whether as nature lover, prophet of peace, or starter of Christmas traditions, St. Francis remains immensely popular. Perhaps the honest simplicity with which he answered the Gospel call to leave everything and follow Christ is refreshing to people. Perhaps his focus on living in poverty resonates with Christians in a consumerist-materialist culture. Or maybe by identifying himself with the poor, Francis simply brings many Christians to a feeling of closeness to Christ, who also identified himself as among the "least of these."

Whatever the case, this weekend, a great many Catholics will also identify St. Francis with the furriest and most cuddly of these.

Roman Missal: Two Months and Counting

On November 27, the First Sunday of Advent, the Roman Missal, Third Edition, the ritual text containing prayers and instructions for the celebration of the Mass, will be implemented in the United States of America.

If you have been hearing the buzz but are not completely up to speed on the new Roman Missal, here are ten things you need to know:

1. It is not a new Mass, it is a new translation for a new edition of the Missal. Because a new edition of the Missale Romanum, the Latin Roman Missal, was promulgated by Pope John Paul II in 2000, it was necessary for all the countries of the world to translate this missal into the various local languages. The new missal has added features: prayers for the celebration of recently canonized saints, additional prefaces for the Eucharistic Prayers, additional Masses and Prayers for Various Needs and Intentions, and some updated and revised rubrics (instructions) for the celebration of the Mass. In the case of the English-speaking world, a common translation of the common text was sought through the International Commission for English in the Liturgy (ICEL) to ensure uniformity.
2. Vatican guidelines for translation.The translation of the new Roman Missal was carried out under the newest Vatican guidelines for translating prayers into modern local (i.e., vernacular) languages. These were given in the instruction Liturgiam Authenticam, published in 2001, urging a stronger adherence to the original Latin wording and structure than earlier directives. In the new translation, the unique style of the Roman Rite is closely maintained. The texts are marked by a heightened style of English speech and a grammatical structure that follows closely the Latin text. In addition, many biblical and poetic images—such as “Lord, I am not worthy that you should enter under my roof…” (Communion Rite, taken from Matthew 8:8) and “…from the rising of the sun to its setting” (Eucharistic Prayer III, taken from Psalm 113), that were lost in the 1973 translation—have been restored.
3. Particular adaptations to the U.S. are included. The new English-language Missal also includes Vatican-approved adaptations requested by the Bishops of the United States as well as texts for observances that are proper to the United States (such as the prayers for the Memorial of St. Elizabeth Ann Seton, and prayers for Independence Day and Thanksgiving Day).
4. “And with your spirit.” The translation of several phrases in the Order of Mass had been previously decided by the Vatican in the instruction Liturgiam authenticam. Among these are “certain expressions that belong to the heritage of the whole or of a great part of the ancient Church, as well as others that have become part of the general human patrimony…” Such is the case of the response “Et cum spiritu tuo.” What had originally been translated in 1973 as “And also with you” becomes now “And with your spirit.” This places the English translation in line with the way this has always been translated in most other languages, including Spanish, French, German, and Italian
5. Changes in the people’s parts. In addition to the response to the greeting “The Lord be with you”, people are going to find a number of other changes in the translation of common prayers throughout. This includes the various parts of the Penitential act (“I confess to Almighty God…”), the Gloria, the Creed (both in the Nicene Creed and the Apostles’ Creed), the Sanctus (Holy, Holy, Holy), the Mystery of Faith, and the invitation to communion. (Samples of comparative texts for the new and old responses can be found at the USCCB Roman Missal website.
6. “For many.” One of the points that has generated more discussion is the translation of qui pro vobis et pro multis effundétur in remissiónem peccatórum, presently translated “which will be shed for you and for all so that sins may be forgiven.” In the new edition of the Roman Missal, “for all” will be changed to “for many.” There are several reasons for this change. First, “for many” is a more accurate translation of the Latin phrase pro multis than the present translation. This is also the wording used in the Biblical narrative account of the Last Supper found in the Gospels of Matthew and Mark. Even though it is a dogmatic teaching of the Church that Christ died on the Cross for all men and women, the expression “for many” is reflective also of the fact that this salvation is not brought automatically, without one’s own willing participation, but rather is a gift to be accepted. Also, in the context of the Last Supper, Jesus was speaking to the Twelve, extending the reach of his sacrifice beyond the boundary of his closest disciples. In the context of the celebration of the Eucharist, the phrase “for you and for many” connects the particular gathered assembly with the larger sense of the Church in every time and place, as if to say “not only you gathered here, but many more as well.”
7. Gradual implementation for Musical Settings. Though official implementation is set for the First Sunday of Advent 2011, Diocesan bishops may permit the gradual implementation of various musical settings of the people’s parts in the Order of Mass starting in September to allow the congregation time to learn them. This applies only to the Glory to God, the Holy, Holy, Holy, and the Memorial Acclamations. Composers have readjusted previous musical settings and new compositions are also being prepared. New musical settings of the Amen and the Lamb of God, the texts of which are not changing, can be introduced at any time.
8. What’s not changing. The structure and rite of the Mass itself is not changing, so the Mass will look and feel the same. Some texts of the Mass are not changing, including the Lord’s Prayer and the Lamb of God. The translation of Scripture readings used at Mass will remain the same, so those who proclaim the readings (lectors and deacons) will not be affected in their ministry by the introduction of the new Missal. Much of the hymnody and other chants sung at Mass will not be affected by the changes, although many hymnals and other participation aids are being revised to reflect the changes in the parts of the Mass.
9. Symbolism of posture and gestures. The symbolism of some traditional gestures has been recaptured in the new missal. The gestures themselves have always been prescribed, but the introduction of the new Missal provides an opportunity to teach about these long-standing customs. One such example is striking oneself over the chest during the Penitential Act (Confiteor) while reciting the words “through my fault, through my fault, through my most grievous fault,” (mea culpa), as a show of remorse, a tradition that had not always been followed in the U.S. Another example is the reverent bow during the recitation of the Creed. After the words “For us men and for our salvation he came down from heaven,” at the words that follow up, “and by the Holy Spirit was incarnate of the Virgin Mary, and became man” all bow as a sign of reverence for the mystery of the Incarnation.
10. Proximate preparation. Parishes and dioceses are now abuzz with preparations for the reception of the new Missal. The Roman Missal itself is the primary source of training and instruction for the new translation. It displays rubrics, sentences printed in red that instruct a priest on what to say and do, how and when to gesture, and when to sing the common prayers in the Order of Mass. It provides instructions that guide the celebrant in leading the liturgy and the people assembled in ritual response for each occasion. It also dictates the words used by a priest during the Mass. In addition to the homily at Mass, during which many priests will offer instruction about the new text, many parishes are making use of various small- and large-group catechetical sessions to help the people learn the new responses and be aware of upcoming changes. A variety of print and online resources for use in parishes, in group settings, and in homes are available from many publishers.

The introduction of a new translation for the Roman Missal gives people an opportunity to pause to think about the words they are saying every time they participate in the Mass. It is an opportunity for the entire Church in the United States to deepen its understanding of the Sacred Liturgy, of its meaning and importance in their lives. It also puts Catholics in contact with the Church’s tradition of prayer and helps create a historical awareness. The new translation and the education Catholics shall receive before it is implemented offer Catholics a chance to “brush up” on their knowledge of the Mass and of the Church’s beliefs. Those leading the efforts to educate the community hope the changes “will invite the faithful to pause and reflect on what, after so many years, we may have taken for granted” and that such meditation will redound in an “enrichment of people’s spiritual life.”

To learn more about the new English translation of the Roman Missal, Third Edition, visit the USCCB Roman Missal website.

Hispanic Heritage Month Calls Laborers to Vineyard

We are in the middle of Hispanic Heritage Month, and all kinds of events and activities to highlight, celebrate and affirm Hispanic achievement and contributions to the United States of America keep multiplying around the country. In addition to the usual suspects (i.e. National Council of la Raza, Hispanic Chamber of Commerce, etc.), every now and then one comes across interesting comments that go beyond complementary remarks to take a stand. Such is the case of Agriculture Secretary Tom Vilsack, who took advantage of the celebration of Hispanic Heritage Month at the U.S. Department of Agriculture (USDA) to take a stand on behalf of U.S. farmers and farmworkers and make a call for immigration reform. Here is the video of the appeal (Secretary Vilsack’s remarks start approximately at minute 8:30). I am sure many farming families and migrant farmworkers appreciate this talk, as do the U.S. Catholic bishops — though they certainly hope the Administration moves beyond just giving speeches on this front.

Since this is a month to celebrate Hispanic heritage, it is also worth drawing attention to a talk that Archbishop José Gomez of Los Angeles gave at the Napa Institute in California at the end of July. The speech was recently picked up by the English edition of L’Osservatore Romano, the Vatican’s official newspaper, and even more recently by some “vaticanistas” such as Sandro Magister (Chiesa)

In his speech, Archbishop Gomez cautions about the dangers of distorted readings of our American history, the need for renewal, the Hispanic and Catholic roots of what today is the United States of America, and the opportunity that immigration brings. The archbishop brings to light little known or talked about facts—outside church circles anyway—that are often not found in history books. “When we forget our country’s roots in the Hispanic Catholic mission to the New World, we end up with distorted ideas about our national identity,” says Archbishop Gomez. If you are curious about a different reading of American History, take a read. It is worth every minute of your time.

Archbishop Gomez was at the Vatican last week, together with the president of the Catholic Association of Latino Leaders (CALL), Mr. Robert Aguirre, delivering a response from the membership to Pope Benedict’s Encyclical “Caritas in Veritate.” Yes. You read it correctly: a response. The invitation to issue a response was made to the group at a meeting last year by Cardinal Peter Turkson, president of the Pontifical Council for Justice and Peace. CALL members, supported by Archbishops Jose Gomez and Charles Chaput, took it to heart. The authors say they’ve been told it is the first time the pope gets a response to one of his encyclicals, and a friendly one at that, from a group of Catholic lay leaders of any kind. While it would be difficult to verify such assertion, the truth is that the initiative is highly unusual. If you are curious about what they said, the document is being publicly released this week to media. Check CALL’s website for updates or to request a copy of the document “Charity in Truth, Our Response in Faith.”

Finally, a widely representative group of Catholic Hispanic ministry leadership, together with some church management organizations and higher education institutions, are celebrating Hispanic Heritage Month by taking a serious look at themselves, their structures and the role they are called to play in the context of an ever growing and evolving Hispanic population and of Hispanic ministry needs today in the context of the wider Church. Some of the traditional national and regional Hispanic ministry structures are struggling and in need of realigning to new realities and finding a new modus operandi to stay fruitful and relevant. At the same time, new leadership is emerging. There also seems to be room for an enhanced role for universities and educational institutions, as well as foundations, in the new paradigm.

The letter of invitation states that the gathering—which takes place September 26-28 at the emblematic Mexican American Catholic College, MACC—“will provide a venue wherein the signs of the times may be discerned, and strategies for strengthening national and regional Hispanic Catholic organizations may be identified. A special emphasis will be given to achieving financial stability, internal capacity, and organizational development so that these organizations may be better able to fulfill their mission, both individually and collectively.” It’s a noble goal and a much needed dialogue that has been a long time coming.

Through the Subcommittee for Hispanic Affairs, the U.S. bishops aren’t just facilitators and conveners of this meeting, but have a keen interest in what evolves from it. The future of a good portion of the leadership of the Catholic Church in the United States depends on it. Representing the U.S. Bishops in this dialogue are the host, Archbishop Gustavo García Siller of San Antonio; Bishop Gerald Barnes of San Bernardino, CA, chairman of the Hispanic Affairs Subcommittee; Bishop Jaime Soto of Sacramento, chairman of the Committee of Cultural Diversity in the Church and Bishop Joe S. Vazquez of Austin, TX , and member of the Subcommittee for Hispanic Affairs and the Subcommittee for the Church in Latin America.

While intense days of work and discernment await the participants in this meeting, let’s hope they’ll find time to enjoy the sweet melodies and great food that can be found along San Antonio’s Riverwalk. Not a better scenario could have been chosen to find inspiration for the task ahead.

The Inconsistency of the Death Penalty

Depending on who your friends are, you couldn't log onto Facebook this week or check a major news source without becoming acutely aware of the impending execution of Troy Davis, who was executed in Georgia September 21. Online petitions, shows of support and other social media memes worked together to underscore the death penalty's status as a perennial, if sporadic hot button in our culture. The issue crops up predictably whenever a death row inmate is about to be executed -- with righteous cries for clemency on one side of the issue and indignant assertions of justice being served on the other -- before fading from the popular consciousness yet again.

This is a shame. In the Church today, the death penalty is addressed with abortion, physician-assisted suicide, embryonic stem cell research, etc. as a "life issue," a practice that runs counter to building a culture of life. Granted, the death penalty doesn't have the same history of condemnation as an issue like abortion, which the Church has considered an intrinsic moral evil throughout its tradition. In fact, a quick look at the Old Testament provides quite a precedent for the use of the death penalty.

But then the question becomes why the ancients put people to death in the first place. Execution was a fitting punishment for someone who'd committed a violent crime because it protected the rest of society from said violent, dangerous person. These were, after all, the days before maximum security prisons. The Catechism of the Catholic Church draws from this point a contemporary conclusion when addressing the issue:

"If bloodless means are sufficient to defend human lives against an aggressor and to protect public order and the safety of persons, public authority should limit itself to such means, because they better correspond to the concrete conditions of the common good and are more in conformity to the dignity of the human person." (#2267)

This line would appear verbatim in Blessed John Paul II's 1995 encyclical Evangelium vitae, and both pope and catechism essentially say, while a state has the right to exercise the death penalty, why would we ever really need to use it in contemporary societies with life without parole at maximum security prisons?

This emerging anti-death penalty stance by the Church has been reason enough for the U.S. bishops (and Georgia bishops), as well as other Catholics to speak out against the death penalty. But there are other reasons that the Church holds up to illustrate why death-as-punishment isn't something that should be sought out at every opportunity.

For instance, the catechism notes that punishment for any crime should serve the purpose of redressing the disorder caused by the offense, reparation by the offender, public safety (which we've already covered), and the rehabilitation of the offender.

On redressing/repairing the disorder caused by the crime, one can raise real questions about whether the death penalty itself really promotes true healing or closure.

The other item that jumps off that list in terms of the death penalty is the last one. Killing someone completely eliminates the possibility of ever affecting a positive change in a person. This goes from unfortunate to tragic when one considers the number (not necessarily a large number, just any number) of death row inmates exonerated each year. With room for error, it's inconsistent with logic to err on the side of death.

And consistency seems to be key.

In building a consistent ethic for life, society should not respond to killing with killing. It should model respect for human life by refusing to take human life. It should consistently embrace the vision of Christ, who rejected "an eye for an eye" in favor of mercy and forgiveness. As Pope Benedict XVI said of this issue in 2009, "It cannot be overemphasized that the right to life must be recognized in all its fullness."