Tags: burning draft cards, burning draft records, catonsville nine, civil disobedience, daniel berrigan, daniel lewis, jesuits, roger hollander, roman catholic, vietnam protests, Vietnam War
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Roger’s note: I just want to comment on the headline for this article. The New York Times chooses to describe Berrigan as a Pacifist. The Times, along with the rest of the corporate media and political establishment, love the word Pacifist. Resistance and Revolution not so much. Howard Zinn famously said, when accused of disturbing the peace, that there is no peace, what he really was doing was disturbing the war. The reference to his philosophy of non-violence is an attempt to sanitize his radical actions. We need more Daniel Berrigans; may he rest in power.
By DANIEL LEWIS APRIL 30, 2016, New York Times
Rev. Daniel J. Berrigan gave an anti-war sermon at St. Patrick’s Cathedral in New York, 1972. Credit William E. Sauro/The New York Times
The Rev. Daniel J. Berrigan, a Jesuit priest and poet whose defiant protests helped shape the tactics of opposition to the Vietnam War and landed him in prison, died on Saturday in the Bronx. He was 94.
His death, at Murray-Weigel Hall, the Jesuit infirmary at Fordham University, was confirmed by the Rev. James Martin, editor at large at America magazine, a national Catholic magazine published by the Jesuits.
The United States was tearing itself apart over civil rights and the war in Southeast Asia when Father Berrigan emerged in the 1960s as an intellectual star of the Roman Catholic “new left,” articulating a view that racism and poverty, militarism and capitalist greed were interconnected pieces of the same big problem: an unjust society.
It was an essentially religious position, based on a stringent reading of the Scriptures that some called pure and others radical. But it would have explosive political consequences as Father Berrigan; his brother Philip, a Josephite priest; and their allies took their case to the streets with rising disregard for the law or their personal fortunes.
A defining point was the burning of Selective Service draft records in Catonsville, Md., and the subsequent trial of the so-called Catonsville Nine, a sequence of events that inspired an escalation of protests across the country; there were marches, sit-ins, the public burning of draft cards and other acts of civil disobedience.
Father Berrigan, right and his brother Philip Berrigan seized hundreds of draft records and set them on fire with homemade napalm in 1968. Credit United Press International
The catalyzing episode occurred on May 17, 1968, six weeks after the murder of the Rev. Dr. Martin Luther King Jr. and the outbreak of new riots in dozens of cities. Nine Catholic activists, led by Daniel and Philip Berrigan, entered a Knights of Columbus building in Catonsville and went up to the second floor, where the local draft board had offices. In front of astonished clerks, they seized hundreds of draft records, carried them down to the parking lot and set them on fire with homemade napalm.
Some reporters had been told of the raid in advance. They were given a statement that said in part, “We destroy these draft records not only because they exploit our young men but because they represent misplaced power concentrated in the ruling class of America.” It added, “We confront the Catholic Church, other Christian bodies and the synagogues of America with their silence and cowardice in the face of our country’s crimes.”
In a year sick with images of destruction, from the Tet offensive in Vietnam to the murder of Dr. King, a scene was recorded that had been contrived to shock people to attention, and did so. When the police came, the trespassers were praying in the parking lot, led by two middle-aged men in clerical collars: the big, craggy Philip, a decorated hero of World War II, and the ascetic Daniel, waiting peacefully to be led into the van.
Protests and Arrests
In the years to come, well into his 80s, Daniel Berrigan was arrested time and again, for greater or lesser offenses: in 1980, for taking part in the Plowshares raid on a General Electric missile plant in King of Prussia, Pa., where the Berrigan brothers and others rained hammer blows on missile warheads; in 2006, for blocking the entrance to the Intrepid naval museum in Manhattan.
“The day after I’m embalmed,” he said in 2001, on his 80th birthday, “that’s when I’ll give it up.”
Father Berrigan being handcuffed in 2001 after he and others blocked an entrance to the Intrepid Sea, Air and Space Museum in Manhattan. Credit Richard Drew/Associated Press
It was not for lack of other things to do. In his long career of writing and teaching at Fordham and other universities, Father Berrigan published a torrent of essays and broadsides and, on average, a book a year.
Among the more than 50 books were 15 volumes of poetry — the first of which, “Time Without Number,” won the prestigious Lamont Poetry Prize (now known as the James Laughlin Award), given by the Academy of American Poets, in 1957 — as well as autobiography, social criticism, commentaries on the Old Testament prophets and indictments of the established order, both secular and ecclesiastic.
While he was known for his wry wit, there was a darkness in much of what Father Berrigan wrote and said, the burden of which was that one had to keep trying to do the right thing regardless of the near certainty that it would make no difference. In the withering of the pacifist movement and the country’s general support for the fighting in Iraq and Afghanistan, he saw proof that it was folly to expect lasting results.
“This is the worst time of my long life,” he said in an interview with The Nation in 2008. “I have never had such meager expectations of the system.”
What made it bearable, he wrote elsewhere, was a disciplined, implicitly difficult belief in God as the key to sanity and survival.
Many books by and about Father Berrigan remain in print, and a collection of his work over half a century, “Daniel Berrigan: Essential Writings,” was published in 2009.
He also had a way of popping up in the wider culture: as the “radical priest” in Paul Simon’s song “Me and Julio Down by the Schoolyard”; as inspiration for the character Father Corrigan in Colum McCann’s 2009 novel, “Let the Great World Spin.” He even had a small movie role, appearing as a Jesuit priest in “The Mission” in 1989.
But his place in the public imagination was pretty much fixed at the time of the Catonsville raid, as the impish-looking half of the Berrigan brothers — traitors and anarchists in the minds of a great many Americans, exemplars to those who formed what some called the ultra-resistance.
After a trial that served as a platform for their antiwar message, the Berrigans were convicted of destroying government property and sentenced to three years each in the federal prison in Danbury, Conn. Having exhausted their appeals, they were to begin serving their terms on April 10, 1970.
Father Berrigan, right, and a defense lawyer, William M. Kunstler, center, after he was sentenced to three years in federal prison in Danbury, Conn. Credit Associated Press
Instead, they raised the stakes by going underground. The men who had been on the cover of Time were now on the Federal Bureau of Investigation’s most-wanted list. As Daniel explained in a letter to the French magazine Africasia, he was not buying the “mythology” fostered by American liberals that there was a “moral necessity of joining illegal action to legal consequences.” In any case, both brothers were tracked down and sent to prison.
Philip Berrigan had been the main force behind Catonsville, but it was mostly Daniel who mined the incident and its aftermath for literary meaning — a process already underway when the F.B.I. caught up with him on Block Island, off the Rhode Island coast, on Aug. 11, 1970. There was “The Trial of the Catonsville Nine,” a one-act play in free verse drawn directly from the court transcripts, and “Prison Poems,” written during his incarceration in Danbury.
Father Berrigan served time for acts of civil disobedience.
In “My Father,” he wrote:
I sit here in the prison ward
nervously dickering with my ulcer
a half-tamed animal
raising hell in its living space
But in 500 lines the poem talks as well about the politics of resistance, memories of childhood terror and, most of all, the overbearing weight of his dead father:
I wonder if I ever loved him
if he ever loved us
if he ever loved me.
The father was Thomas William Berrigan, a man full of words and grievances who got by as a railroad engineer, labor union officer and farmer. He married Frida Fromhart and had six sons with her. Daniel, the fourth, was born on May 9, 1921, in Virginia, Minn.
When he was a young boy, the family moved to a farm near Syracuse to be close to his father’s family.
In his autobiography, “To Dwell in Peace,” Daniel Berrigan described his father as “an incendiary without a cause,” a subscriber to Catholic liberal periodicals and the frustrated writer of poems of no distinction.
“Early on,” he wrote, “we grew inured, as the price of survival, to violence as a norm of existence. I remember, my eyes open to the lives of neighbors, my astonishment at seeing that wives and husbands were not natural enemies.”
Battles With the Church
Born with weak ankles, Daniel could not walk until he was 4. His frailty spared him the heavy lifting demanded of his brothers; instead he helped his mother around the house. Thus he seemed to absorb not only his father’s sense of life’s unfairness but also an intimate knowledge of how a man’s rage can play out in the victimization of women.
At an early age, he wrote, he believed that the church condoned his father’s treatment of his mother. Yet he wanted to be a priest. After high school he earned a bachelor’s degree in 1946 from St. Andrew-on-Hudson, a Jesuit seminary in Hyde Park, N.Y., and a master’s from Woodstock College in Baltimore in 1952. He was ordained that year.
Sent for a year of study and ministerial work in France, he met some worker-priests who gave him “a practical vision of the Church as she should be,” he wrote. Afterward he spent three years at the Jesuits’ Brooklyn Preparatory School, teaching theology and French, while absorbing the poetry of Robert Frost, E. E. Cummings and the 19th-century Jesuit Gerard Manley Hopkins. His own early work often combined elements of nature with religious symbols.
But he was not to become a pastoral poet or live the retiring life he had imagined. His ideas were simply turning too hot, sometimes even for friends and mentors like Dorothy Day, the co-founder of the Catholic Worker Movement, and the Trappist intellectual Thomas Merton.
At Le Moyne College in Syracuse, where he was a popular professor of New Testament studies from 1957 to 1963, Father Berrigan formed friendships with his students that other faculty members disapproved of, inculcating in them his ideas about pacifism and civil rights. (One student, David Miller, became the first draft-card burner to be convicted under a 1965 law.)
Father Berrigan was effectively exiled in 1965, after angering the hawkish Cardinal Francis Spellman in New York. Besides Father Berrigan’s work in organizing antiwar groups like the interdenominational Clergy and Laymen Concerned About Vietnam, there was the matter of the death of Roger La Porte, a young man with whom Father Berrigan said he was slightly acquainted. To protest American involvement in Southeast Asia, Mr. La Porte set himself on fire outside the United Nations building in November 1965.
Soon, according to Father Berrigan, “the most atrocious rumors were linking his death to his friendship with me.” He spoke at a service for Mr. La Porte, and soon thereafter the Jesuits, widely believed to have been pressured by Cardinal Spellman, sent him on a “fact finding” mission among poor workers in South America. An outcry from Catholic liberals brought him back after only three months, enough time for him to have been radicalized even further by the facts he had found.
For the Jesuits, Father Berrigan was both a magnet to bright young seminarians and a troublemaker who could not be kept in any one faculty job too long.
At one time or another he held faculty positions or ran programs at Union Seminary, Loyola University New Orleans, Columbia, Cornell and Yale. Eventually he settled into a long tenure at Fordham, the Jesuit university in the Bronx, where for a time he had the title of poet in residence.
Father Berrigan was released from the Danbury penitentiary in 1972; the Jesuits, alarmed at his failing health, managed to get him out early. He then resumed his travels.
After visiting the Middle East, he bluntly accused Israel of “militarism” and the “domestic repressions” of Palestinians. His remarks angered many American Jews. “Let us call this by its right name,” wrote Rabbi Arthur Hertzberg, himself a contentious figure among religious scholars: “old-fashioned theological anti-Semitism.”
Nor was Father Berrigan universally admired by Catholics. Many faulted him for not singling out repressive Communist states in his diatribes against the world order, and later for not lending his voice to the outcry over sexual abuse by priests. There was also a sense that his notoriety was a distraction from the religious work that needed to be done.
Not the least of his long-running battles was with the church hierarchy. He was scathing about the shift to conservatism under Pope John Paul II and the “company men” he appointed to high positions.
Much of Father Berrigan’s later work was concentrated on helping AIDS patients in New York City. In 2012, he appeared in Zuccotti Park in Lower Manhattan to support the Occupy Wall Street protest.
He also devoted himself to writing biblical studies. He felt a special affinity for the Hebrew prophets, especially Jeremiah, who was chosen by God to warn of impending disaster and commanded to keep at it, even though no one would listen for 40 years.
A brother, Jerry, died in July at 95, and another brother, Philip, died in 2002 at 79.
Father Berrigan seemed to reach a poet’s awareness of his place in the scheme of things, and that of his brother Philip, who left the priesthood for a married life of service to the poor and spent a total of 11 years in prison for disturbing the peace in one way or another before his death. While they both still lived, Daniel Berrigan wrote:
My brother and I stand like the fences
of abandoned farms, changed times
too loosely webbed against
A really powerful blow
would bring us down like scarecrows.
Nature, knowing this, finding us mildly useful
her backhanded love of freakishness
allows us to stand.
Christopher Mele contributed reporting.
A version of this article appears in print on May 1, 2016, on page A1 of the New York edition with the headline: Daniel J. Berrigan, Defiant Priest Who Preached Pacifism, Dies at 94. Order Reprints| Today’s Paper|Subscribe
Tags: Argentina, bergoglio, catholic church, cully downer, dirty war, horacio verbitsky, jesuits, jorge videla, michael chossudovsky, military dictatorship, pope francis, roger hollander, torture
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Roger’s note: The Catholic Church. from the parish priests up to the bishops, cardinals and Popes, has a long history of supporting brutal dictatorship, not only in Latin America, but around the globe. The two most glaring examples of the 20th century were in Franco’s Spain and Hitler’s Germany, where the Church was at best voluntary blind to atrocity and at worst complicit. There is not reason to believe that this was not true with respect to the current Pope Francis during his tenure as leader of the Church during the period of Argentina’s vicious dictatorship.
OpEdNews Op Eds 5/31/2014 at 11:09:08
It is claimed by two priests that Pope Francis handed them and other leftists to the military death squads, and did not attempt to protect lay people who then became part of the 30,000 ‘disappeared’ in Argentina.
A letter is one of several documents that de la Cuadra and other human-rights activists say shows that Bergoglio (i.e. Pope Francis), as head of the Jesuits, may have turned a blind eye to some atrocities, then later denied knowing about those atrocities despite his own testimony to the contrary and that ultimately as head of the catholic church in Argentina, he did little to open the church’s archives to reveal the truth about its complicity.
The testimony of Argentine war criminals in tribunals showed that Catholic priests and chaplains played a central role in the torture and murder of dissidents by blessing torture chambers and absolving troops of their sins after they had thrown dozens of bound and drugged dissidents from a plane into the 50-mile-wide Rio de la Plata.
The accusations have been around for years, but no official court has accused Bergoglio of wrongdoing. He has argued that he lobbied the junta to free the kidnapped priests and quietly worked to hide or protect many other suspected dissidents.
But Bergoglio has had to make that case amid a stream of revelations about other Catholic leaders’ collaborations with the junta. In a jailhouse interview the former dictator Jorge Rafael Videla, who is serving a life sentence for human-rights abuses, confirmed that some top church officials were aware of the dictatorship’s kidnappings and killings of dissidents.
Vatican Spokesman Father Federico Lombardi rejected those charges, calling them “slander,” and saying that instead “there have been many declarations of how much he did for many people to protect them from the military dictatorship.”
The main chronicler of the priests’ kidnap case is investigative journalist Horacio Verbitsky, a former member of a ’70s-era leftist guerrilla group who tends to favour the policies of Kirchner’s populist government. It was Verbitsky’s past and political slant that allowed a Vatican spokesman, shortly after Francis’ election, to dismiss the complaints against the new pope as a campaign by “left-wing, anti-clerical elements.”
But Verbitsky is also highly regarded for shedding light on some of the worst abuses of the dictatorship. He famously established that security forces drugged dissidents and dropped them from aeroplanes and helicopters into the Rio de la Plata.
Pope Francis has never been implicated directly in any actions, but many in Argentina who support him, including 1980 Nobel Peace Prize laureate Adolfo Perez Esquivel, said that “he was not complicit in the dictatorship but he lacked courage to accompany us in our struggle.”
The International Tribunal into Crimes of Church and State was formed of survivors of church and state terror in Dublin, Ireland. The event was initiated by Nobel Prize Nominee Reverend Kevin Annett of Canada and members of Irish survivors’ groups and has since charged Pope Francis with child abuse. Via citizens courts by 2013, this group successfully prosecuted and convicted former Pope Benedict, Joseph Ratzinger, for Crimes against Humanity in Canada. Pope Benedict subsequently resigned, the first Pope to do so in 600 years.
Reports of any of these accusations in the mainstream media as might be expected are infrequent.
Cully Downer is Irish and the author of ‘Ahaanews’ a UK based blog activist site. He has been a mental health advocate and freelance author both in the UK and North America. He works independently and now lives in the south coast of England.
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Honoring a ‘Terror War’ Architect May 13, 2012Posted by rogerhollander in Criminal Justice, Education, Torture, War on Terror.
Tags: boston university, Condoleezza Rice, dan berrigan, drone missiles, edollhus towns, fordham, inquisition, jesuits, john brennan, ray mcgovern, rendition, roger hollander, steve almond, timothy cardinal dolan, torture, War Crimes
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Since even readers of the New York Times are aware of deputy national security adviser John Brennan’s open identification with torture, secret prisons and other abuses of national and international law, Fordham University’s invitation to him to give the commencement address on May 19 brought, well, shock and awe to many Fordham students, faculty and alumni.
It now turns out we didn’t know the half of it. Piling outrage upon indignity, Fordham announced this week that Brennan will enjoy pride of place among the “eight notables” on whom it will confer honorary degrees at commencement. The others receiving a Doctorate in Humane Letters, honoris causa, include Timothy Cardinal Dolan (Archbishop of New York), and Brooklyn congressman Edolphus Towns.
White House counterterrorism adviser John Brennan Unlike his co-recipients, Brennan is widely known for his advocacy of kidnapping-for-torture (aka “extraordinary rendition”) and killing “militants” (including U.S. citizens) with “Hellfire” missiles fired by “Predator” and “Reaper” drone aircraft.
These practices and “Special Forces” operations guarantee an indefinite supply of anti-U.S. militants for what is now known as the “new normal” in the kind of wars that former Gen. and now CIA Director David Petraeus has said our grandchildren will still be fighting.
The endless supply of “insurgents” engendered by the violent tactics so beloved of Brennan makes Americans less secure. But there is no sign that Brennan recognizes that — or cares. Not that some of Brennan’s co-honorees are all that great, either.
Cardinal Dolan, president of the U.S. Conference of Catholic Bishops, is best known for his outspokenness on pelvic issues, his stalwart defense of the first nine months of life, and his deafening silence on the taking of life in war. Since by all evidence he is far more interested in birth control than death control, it is impossible to know where Dolan or his fellow bishops stand on the wars on Iraq and Afghanistan. He abjures any attempt to offer moral guidance on issues like war, preferring to defer — as the Fordham Jesuits do — to a good Jesuit-trained Catholic like Brennan to make decisions on such issues.
Edolphus Towns’s claim to distinction, in Fordham’s pre-commencement publicity, relates to his bringing “millions of dollars” to his district. Unmentioned is Towns’s membership in the Congressional Unmanned Systems (Drone) Caucus, which serves as a lobbying arm for drones — a new cash cow for the defense-industrial-congressional complex.
O Tempora, O Mores!
Since John Brennan has been accorded the dual honor of commencement speaker cum Doctorate of Humane Letters honoris causa, let’s try to piece together why Fordham’s Trustees decided to single him out for such glory. What, in other words, is the causa behind the honores? Why does George Orwell have a smirk on his face; and why are many past and present Jesuits holding their noses — Justice Jesuits like Rupert Mayer, Pedro Arupe, Dean Brackley and Dan Berrigan?
Could it be that Brennan is being honored for his role in serving up fraudulent intelligence to “justify” attacking Iraq in 2003? Or is it perhaps his open advocacy of kidnapping Muslim clerics off the streets of Milan (he calls it “extraordinary rendition”) and rendering them to “friendly” intelligence services more practiced at torture techniques than the CIA?
Is it the secret prisons he favored for “enhanced” interrogation techniques; or maybe his role in promoting illegal eavesdropping on Americans? Or could it be his stalwart defense of the intentional drone killing of American citizens without charge or judicial process? Or is it the aggregate set of abuses. And could intelligent Jesuits actually believe these approaches are okay because they are “keeping us safe?”
This would mean the teaching of moral theology at Fordham has changed markedly. Five decades ago, torture was very clearly put in the same category as slavery and rape — always “intrinsically evil” — no gray areas. I wonder where Fordham’s moral theologians now put remote-control drone killings of people on the hunch they are “militants.”
The causa of the honores could have a simpler explanation, one that risks damage to the mystique of Jesuit sophistication — no, not sophistry. Maybe the Fordham Jesuits and Trustees get their news from Fox. Perhaps their thought process was simply this: Brennan is a Fordham alumnus; he works in the White House; isn’t that enough?
This is hardly the first time a Jesuit university has succumbed to the “prestige virus” and given a proven scoundrel high honors at a commencement. There are, sad to say, numerous examples, but one comes immediately to mind.
It is George W. Bush’s national security adviser, Condoleezza Rice, who, according to ABC News, chaired White House deliberations in 2002 and 2003 at which CIA torture techniques were “almost choreographed” by the most senior national security officials. The objective was to determine which particular technique, or combination, might be most effectively applied to which “high-value detainee.”
Rice gave the commencement address at Boston College on May 22, 2006, and was awarded the honorary degree of Doctor of Laws (yes, George Orwell, that is ironic.).
An onlooker would be permitted the reasonable inference that one causa of the honores must be the promoting of torture that Rice and Brennan held in common. Maybe an objective history of the Inquisition, and the Jesuit role in it, was not included in the books available at Jesuit seminaries.
Or, worse still, maybe it is the case that ingrained habits — like jesuitically justifying torture — can apply for renewal after several centuries. Habits die slowly. Has torture and killing of innocents now entered some sort of gray area in moral theology because a Jesuit-trained, White House functionary now says these things are necessary to “keep us safe?”
O Tempora, O Morons!
It remains to be seen whether what happened when the hapless Jesuits of Boston College invited Rice turns out to be a harbinger of what is in store at Fordham next Saturday. Ten days before the commencement at BC, Steve Almond, adjunct professor of English, resigned in protest. Here are excerpts from his letter to BC’s president, Rev. William P. Leahy, S.J.:
“I am writing to resign … as a direct result of your decision to invite Secretary of State Condoleezza Rice to be the commencement speaker at this year’s graduation.
“Many members of the faculty and student body already have voiced their objection to the invitation, arguing that Rice’s actions as secretary of state are inconsistent with the broader humanistic values of the university and the Catholic and Jesuit traditions from which those values derive.
“But I am not writing this letter simply because of an objection to the war against Iraq. My concern is more fundamental. Simply put, Rice is a liar. She has lied to the American people knowingly, repeatedly, often extravagantly over the past five years, in an effort to justify a pathologically misguided foreign policy. …
“This is the woman to whom you will be bestowing an honorary degree, along with the privilege of addressing the graduating class of 2006. … Honestly, Father Leahy, what lessons do you expect her to impart to impressionable seniors? … that it is acceptable to lie to the American people for political gain? …
“I cannot, in good conscience, exhort my students to pursue truth and knowledge, then collect a paycheck from an institution that displays such flagrant disregard for both. I would like to apologize to my students and prospective students. I would also urge them to investigate the words and actions of Rice, and to exercise their own First Amendment rights at her speech.”
Professor Almond was hardly alone. About a third of Boston College’s faculty members signed a letter objecting to Rice’s appearance. And here is how the New York Times reported the commencement event:
“Secretary of State Condoleezza Rice delivered the commencement address on Monday at Boston College to an audience that included dozens of students and professors who stood, turned their backs and held up signs to protest the war in Iraq.
“A small plane flew overhead twice, pulling a sign that said, in red letters, ‘Your War Brings Dishonor.’ Outside Alumni Stadium, where 3,234 students received diplomas, protesters marched up Beacon Street holding signs reading ‘No Blood For Oil’ and ‘We’re Patriotic Too.’”
“Inside, however, Ms. Rice received a standing ovation when she was introduced, and she drew applause throughout her address.”
Daniel Berrigan, S.J.’s Sad Prophecy
In his autobiography, To Dwell in Peace, Daniel Berrigan wrote of “the fall of a great enterprise” — the Jesuit university. He recorded his “hunch” that the university would end up “among those structures whose moral decline and political servitude signalize a larger falling away of the culture itself.”
Berrigan lamented “highly placed” churchmen and their approval of war, “uttered … with sublime confidence, from on high, from highly placed friendships, and White House connections.”
“Thus compromised,” warned Berrigan, “the Christian tradition of nonviolence, as well as the secular boast of disinterested pursuit of truth — these are reduced to bombast, hauled out for formal occasions, believed by no one, practiced by no one.”
The good news is that, despite an out-of-touch president, Rev. Joseph M. McShane, S.J., and his trustees, there remain people of strong conscience at Fordham — people immunized against the “prestige virus” infecting what some have come to call the Vichy Jesuits. There are students and alumni with a good sense of history; people aware not only of the Inquisition, but also of more recent history in Nazi Germany during the 1930s, when the Catholic and Lutheran churches could not find their voice.
Many Fordham people know they cannot in good conscience remain silent on such matters; they know that what is at stake is the very soul of our country. Justice-oriented students are now finalizing plans for specific actions at commencement. A new Facebook page briefly outlining the planning to date has already drawn intense interest — negative as well as positive. It appears that many students abhor the unpleasantness inevitably attached to witnessing to the abuses in which the main commencement speaker has had such a key role.
In addition, many of the faculty are signing on to a letter to President McShane requesting a sit-down with Brennan before commencement. They want to ask him how he justifies his support for the kind of cruel, inhuman and degrading interrogation techniques (aka, torture) that are banned by domestic and international law.
Meanwhile, many supporters of justice-oriented students are also planning appropriate protest actions. One activity is “Stop the Drone Week at Fordham.”
It may not be an exaggeration to suggest that, as Saturday goes, so goes Fordham.
Ray McGovern works with Tell the Word, the publishing arm of the ecumenical Church of the Saviour in Washington, DC. During his career as a CIA analyst, he prepared and briefed the President’s Daily Brief and chaired National Intelligence Estimates. He is a member of the Steering Group of Veteran Intelligence Professionals for Sanity (VIPS).