Tag Archives: Pope Francis

The Less Visible Paths of Economic Giving

At the same time as Pope Francis elegantly entreats all to view the world less through the distortions of economic markets–and without forgetting those who are all too often overlooked–we rightly grapple with ways of imagining global inequalities, working to view the world less in terms of economic markets of commercial exchange or banking centers.  For Francis asks us to find a way to map the debt the producers of greenhouse gases owe to developing countries, lest their weight fall on poorer countries, rather than industrialized countries bearing their cost, and as well as a way of correcting the usurious rates of lending money, by guarding against those “oppressive lending systems . . . which generate further poverty.”  The United Nations served as the  setting to stage a dramatically and radically revised ” Urbi et orbi” address by the first transatlantic pontiff, and one deeply conscious of that status.  Francis enjoined us to imagine a common good–chastened by the harms of seeing social needs only in terms of economics.  The moral injunction to consider the deepening economic imbalances of national debt recalls the difficulties of picturing a more equal and more ethical distribution of space, taking stock of the globalized world outside dominant patterns of economic exchange.

If oppressive systems of lending create states mired in relatively equally distributed poverty, and others increasingly less egalitarian–as JapanSouth Africa and the United States–poorer individuals or countries all too easily fall through the cracks and off the mental map that privileges dominant economies.  Indeed, so obsessed have we become with noting, accepting, and internalizing property lines that we seem trapped into forgotting the actual distribution of inequalities in our country.  The warping of economic conditions in the United States alone–a warping toxic for local politics, and compassion–are nicely illustrated in microcosm in a glorious if grotesque GIF Max Galko offered, via Metrocosm.  In its warping of a planimetric image of national space, it seeks to track the terribly troubling distortion of civic space by wickedly substituting residential values on land to reveal hypertrophied concentrations of capital in a few regions—mapping value onto land in ways that display the drastic diminution of housing stock in far more regions of the lower forty-eight that contract out of sight.


Metrocosm, based on data from US Census and Lincoln Institute of Land Policy


The bloated property values of urban and exurban areas are hardly signs of a healthily beating heart, but a Rabelasian image–if it weren’t also such a very accurate illustration of our current national political quagmire of using a map to create consensus when concentrations of wealth looks so different than the one which determines our representational government, and a clear social commentary and scathing socioeconomic critique.  For how can we create a clearer map of priorities, when the very levelness of a playing field is so distorted beyond recognition?  The cartographical contraction of so many areas that seem overlooked seems also a metaphor, as tNew York City, Miami, San Francisco, Seattle, Orange County and Chicago acquire hideously gargantuan proportions to seem countries of their own, as they assume their relative values of residential properties, leaving the majority of the country to disappear within the folds of their overvaluation and market-driven expansion, as if to show the difficulty with which market valuation maps onto our own space.  All this to raise questions of how a map of global economic relations might best begun to be traced, or how we might imagine the disruptive inequality on our perceptions of space–and, indeed, the inequalities that spatial orders increasingly come to reflect and perpetuate?

Does this image of a “beating” heart only map the absence of empathy in a map?

1.  For economic exchanges seem strikingly complicit in perpetuating inequalities, if only by diminishing those very inequities of economic productivity perpetuated in most maps fail to adequately attend or obscure.  One might hope, with geographer Andrew Linford, and Martin Lewis, the benefits of a map illuminating the inequities of global disparities in economic productivity–and try to use such a map to address how both regional and national disparities, often oddly dividing coastal areas from poorer interiors, might be overcome, and the ways that what pass as concerted attempts to do so often only shore them up. But such a map only confirms the sorts of distortions that most are only too aware already exist.

GDP Density

Geocurrents global  map of GDP Density (2011)

The illusion of equality is more often maintained by the belief that by mapping all aspects of the earth we are ensuring a sense of equality for all, or allowing no inequities to be hidden from view–as if the projects of world-mapping, and exposing to the public eye, is a means of responding to global needs–rather than obscuring these inequalities.

2.  Or can this even be captured in a map?  It bears noting that even if we have a totalistic map of global coverage, we tend to not come to terms with the depth of inequities and wealth, so obsessed we’ve become with what we can record as if it was a picture of the status quo.  In an age where outfits like Planet Labs or their friendly competitors at DigitalGlobe readily provide satellite-generated images that map the surface of the earth from space for their client base at an astounding resolution of two to three meters, what’s being mapped omits the truly important transactions, exchanges, money-laundering, and other financial transactions that underlie the ever more globalized economy.  Even as the platforms of Geo Big Data may appear comprehensive in detail, the undercurrents of these claims provokes questions about what they fail to communicate. Perhaps the very promise of totality for such claims of whole-Earth imagery–to be sure, at lower resolution for the state of Israel, by a ‘flock’ of “Dove” Satellites–only confirms that the real action lies elsewhere:  maybe in those shifting currents less readily subject to be seen, tracked or so readily surveyed, as much as on the edges of urban and rural life.  After all, if one accepts a uniform mathematical grid as a way of mapping, one omits any local knowledge of place, andy any notion of representation.

Satellite Dove

There must be more that resists such ready capture–from the rampant inequalities of wealth that organize our cities to the disparities of wealth around the world.  What other underground streams of electronic or financial transfers can we trace?  These streams constitute the new mare nostrum, the non-territorial terrain on which both worldly power and economic activities are waged, and run across the boundaries of either a settled or defined geopolitical space.  But the space of climate change is one that is best rendered as transcending a map of territorial bounds or geopolitical space that is rooted in the antiquated notion of “countries,” which not only seem increasingly removed from our planet’s fate–

Screen Shot 2015-07-13 at 8.21.05 PM

–but from it’s actual experience.

3.  The map “Money Trails” traces the actual paths of the disbursement of funds by the UN, World Bank, and 11 industrialized nations to reveal the distortion of global ties transcending geopolitical space.  So much seems revealed in the major unmapped pathways that structure our increasingly disturbingly decentered globe–which infographic artist Haisam Hussein used to map the distribution “foreign aid” in the pastel hues and curving bars reminiscent of the London Tube Map that the engineer Harry Beck so cleverly devised on the model of a simple circuit board–but which suggest a decentered lack of familiarity, and raise the stakes on processing how foreign aid is allocated, as much as to explain the circulation of funds with an air of transparency.


Lapham’s Quarterly

Hussein’s uncanny infographic tacitly calls attention to the status of Aid as an artifact of the Western World (to which Beck so clearly belonged), even if the destinations of most of the billions tend to arrive at destinations whose open circles peripheral to or far outside the west, from Afghanistan, Myanmar, Vietnam, Brazil, Kenya or the West Bank–as well as India and Ethiopia.  Beck’s design had once simplified the confusion that Londoners faced in confronting underground routes by simplifying the Tub to a circuit’s dense pathways in ways riders quickly came to disentangle:


What does it mean for huge sums of foreign aid to travel as they do, through such sanctioned if somehow secret hidden pathways of economic exchange?  Can one begin to disentangle their distribution by different agencies and governments, and the parallels sources of foreign aid dispatched to those needy, or to enter into a logic of their distribution?  Can one ever expect the distribution of Foreign Aid to run along such clearly defined pathways?

4.  In an age where the vast majority of financial transactions occur online and data centers channel chains of information with increasing speed, the paths of financial transactions are rarely transparently mapped.  Although we accept multiple ways of mapping and surveilling the world, but mapping the global exchange of money and financial assistance are less clearly established–if only because the mobility of money presents far less easy or a static image and is less about clear relations between place than often undisclosed channels of exchange.  If we know the GDP of different countries, national debt, global debt, or even map government debt as a percentage of GDP–we can rank countries’ relative consciousness of balance of payments, or the ability with which debt is able to be sustained, while those deepest crimson threaten to drop from view or implode:


Such a static distribution of debt offers a basis not to consider the distribution of productivity; it describes the ability of countries to carry debt even if carrying this load provides the basis to perpetuate their global roles.

The basis for understanding the circulation of money around the globe raise questions of the continued relevance of connectivity, distribution, and indeed the privileged point of orientation to the circulation of power.  For a map that privileges clear boundary lines of jurisdiction serves to regard each nation as an autonomous economic actor, but in an era of the paperless transaction of funds, the map that continues to privilege territoriality seems not only out of date, but increasingly irrelevant to describing the process of globalization.

One might also see the development of aid as a holding pattern or mode for tacitly creating consensus and uniting an increasingly uneven playing field of the economic state of play.  If empires were once seen as controlling the sea and mapping control of navigational spaces, the notion of the “Freedom of Seas” or Mare Liberum that Grotius proposed as the basis for mercantilism in the early seventeenth century have long ceased to be the basis or the illustration of imperial mandates:  whereas the concept of the Freedom of the Seas was in ways an extension of ancient Romans’ control over the Mediterranean, the ocean is no longer the screen to project projects of dominion than are the pathways of aid whose currents more aptly flow from centers of geopolitical power–and can only be mapped in far more fractured, and indeed postmodern, globalist terms, where economic aid is tied to the opening of markets as well as political ties–and might be far more challenging to map.  The sea is no longer the primary surface of economic exchange, and the relatively recent migration of monetary exchanges onto virtual space poses unique challenges to trace.

The less visible pathways and more visible tentacles by which foreign aid is dispensed may not only lend coherence to our national markets, despite the dramatic inequalities that continue to exist across the inhabited world–the expansion of aid may indeed make it ethically and conscionably possible to live in its huge differences of well-being and lifestyles that we wouldn’t be able to otherwise ignore.  An astounding $530 billion was informally sent, through unofficial channels, by immigrants, in 2012, according to the World Bank, in ways that might represent the economy of a sizable nation–and a huge uptick over the $132 billion sent in 2011.  The pathways of finance suggest a new model of global circulation of giving and receiving that offers something like an underlayer of the global economy.

Migrant money graphic.jpg

As of 2006, the money sent home from industrialized countries in the form of individual remittances was for the most part (outside of Africa) significantly larger than the official development assistance and foreign aid worldwide, according to the World Bank, whose donor countries commit to sustainable development or poverty reduction in ways that provide a plan for dealing with economic disparities.


But the dramatic expansion of foreign aid far more often travels along official currents, supported by a logic that demands some excavation of internationalist motivations that transcend mere economic need.

5.  While the notion of Christian charity was long linked to the local public use of personal wealth, as upper-class Roman elites gave money as they wanted to civic causes in much of Europe and North Africa, the flows of philanthropy that have been increasingly institutionalized have become ever more difficult to trace and complex to map as foreign aid has tried to reduce growing income disparities worldwide.  Giving is institutionalized by governments–and by United Nations organizations with the World Bank and their non-profit NGO allies, but mapping flows of philanthropy are far from the sorts of local giving of the past.  Increasingly mediated by non-national entities, the flow of funds in an era of global cash flows and transfers is increasingly dematerialized or immaterial, even when growing to the inconceivable amount of $160 Billion.

Perhaps rendering them concretely provokes more surprise than recognition as the courses of capital are remapped on a geographical projection.  And when Haisam Hussein chose to map trails of foreign aid against the famous transit map of a city once the financial center of world markets, as if to map the spatial contraction of the global economy to several principal routes of financial disbursement, the map suggests not only the mobility of money, but the degree to which the major economies like the United states and Japan, as well as Norway, Sweden, England, Germany, France, Australia and Canada pump money into a global system of credit that sustain global markets, helped primarily by the World Bank, and basically bankrolled by eleven nations, including Japan, Canada, the US, Britain, Sweden, Australia, Russia and South Korea–who exclude the “other area,” left grey on the map, of the People’s Republic of China.

Money Trails and UN

Lapham’s Quarterly

The money flows are modernistically represented as if to show the progressive possibilities of aid in streamlined terms, the distribution is at the same time  in no way equal and strikingly disproportionate and the larger flows of aid dissonantly disruptive of the modernistic design–the pathways of economic aid are clearly and lopsidedly dominated by the nations of the northern hemisphere.  Despite the modernism of the routes, the disproportionate paths on which aid travels disrupts the symmetry of its so sleek tube lines, as distortedly large baby blue rivers dominate the map as they flow from Japan beside yellow-gold currents from the United States, reminding one of the deeply engrained national inequalities that underpin much “giving” today–and dazzling us with an array of colors and flows that leads us almost to forget the global presence of the PRC, or the grey persistence of global poverty.

But the selective nature of support seems particularly striking–with, as of 2013, the UK tied to Pakistan, Ethiopia and Bangladesh, the US to Kenya, Gaza and the West Bank, and Afghanistan, Australia to its neighbors Indonesia, Papua New Guinea, and the Solomon Islands, Norway to Brazil, and France to Myanmar and Morocco.  The routes for disbursing foreign aid are hardly a process of global circulation, but provide something like a strategy for promoting the possible circulation of global funds.


Lapham’s Quarterly

The circulation of “aid” is in part a sort of shadow-map that helps shore up and support the  US military’s presence.  The spread of what seems an extended carte blanche to settle the US military in bases abroad has grown steadily since World War II, and has currently grown to spread to over 800 foreign bases in 160 other countries and territories outside the United States–excluding Afghanistan and Iraq, sustained at a cost of over $156 Billion annually.  The current constellation of what Chalmers Johnson called “base world”–a parallel imaging of military extraterritoriality–of which the Pentagon lists not only 174 US “base sites” in Germany, 113 in Japan, and 83 in South Korea, but hundreds more in around 80 countries, including Bahrain, Bulgaria, Colombia, Kenya, and Qatar:  if those countries colored bright red are hosting actual basis, those in purple are hosting US troops, and those in dark blue are countries where the US government is currently negotiating the presence of troops, and the rare spots of a lighter shade of blue mark those with “no evident” US military presence–limited to Mongolia, Tibet, Burma, North Korea and Iran, and the northern and central Africa nations of Libya, Somalia, the Central African Republic, Democratic Republic of the Congo, and Sudan.  (But one never knows.)


While one might rightly wonder why the army, navy, and marines are based so widely over an “empire of bases,” the cost to the government is no doubt not only expressed in the cost of running the bases that are outposts of Americana where one would think oneself to be geographically removed.

A closer look at those sites of centers of active duty of US soldiers–not including the recent theaters of war of Afghanistan and Iraq–shows a diaspora of bases across the globe that the Department of Defense sustains, allowing the US to have a greater presence worldwide than any actual nation, empire, or people, in seems the underside of globalization, as well as the fantasy of a paranoid extra-national archipelago of active duty that may respond to a vision of global danger:

Active Duty Map

Is foreign economic “aid” somehow a tacitly understood bribe to continue to tolerate such an expansive military presence, or to negotiate with nations for the possibility of securing a future base, or some other sort of economic open-ness?  Is it an excuse to overcome resistance to perpetuating ongoing military presences, or a new way of strategically and cynically waging a global war of chess?

Hosting US Bases

The image of active duty soldiers settled in bases across what might be called Eurasia reveals an often unmapped constellation of sites of settlement, far different from the cities that usually appear on a political atlas or any map.

Active Duty in EurASIA

6.  The World Bank does not primarily speak, despite what its name might assure us, for the world, and may charge usurious fees, but a counter-geography suggest the limits of the pathways Hussein so cleverly mapped from a first-world perspective.

For an unspoken and often ignored “other map” of economic aid, as well as, perhaps, of the “soft money” that allows military and economic expansion, flows not from the World Bank or United States, of course, but from China–all too absent from our own eyes, much as the very same region of the world is so conspicuously absent from maps of Facebook “friending” and “likes” in ways that makes one smirk with superiority at the eerily blacked-out region of a world otherwise illuminated by “friendships” and photo exchange.  The same area not so oddly omitted from the map of global foreign aid, since it is not our aid or the sort of aid sought to be mapped, is actually of course not nearly so passive, or lacking networks of giving.  Although Facebook’s ““Friendship Map” tracks networking, as much as it registers an increasingly vibrant emotional pulse of the digital culture of linking that grips much the globe, leaves a blank space of seep blue or empty lacuna in tracing over 1.5 billion friendships–half of its users have successfully “friended” over 200 other users.  The largest hole of social network gapes over China–though one still can’t really expunge its territory from a map–although the map only reflects individual and collective investment in social media.


Global visualisation of every connection between two people on Facebook

Perhaps the map is far more distorting than admit it to be.

In the more real world of global finances, funding provides an image of governmentally that reigns in the massive economic disequilibria around the world at at time of dramatically curtailed prosperity.  China’s foreign aid reveals distinctly different paths of money to North Korea, Srl Lanka, Sub-Saharan Africa–including Ethiopia and Sierra Leone–and Ecuador; aid is proffered with quite different degrees of riskiness, in ways that suggest the large number of risky bets that China seems to be making in “foreign investment”–described here as something unlike and distinct from “aid” or charitable giving, but as something of a gambit of clearly strategic scope of investing in future markets or potential future sources of food:

China's investment and riskiness of its investing

New York Times

Yet the degree of cumulative investment deserves attention as an alternate visualization of globalization that is not scary, but nonetheless can’t help but be salutary at least in illustrating global imbalances as a counterpoint:
China's Investment, 2005-13:NYT

One can further profitably compare this to the aggregate numbers of Chinese exports and imports go, to see its economy’s global reach, and ask why the range of its “giving” or aid is ommited from the above map–in ways that suggests the degrees of strings attached to it.  The size of exports suggests a complementary set of ties to areas in Europe, the United States, Japan, and South Korea, as well as Australia and South Africa, where a smaller degree of aid arrives–no doubt with invisible strings of its own implicitly attached.

Value of Chinese Imports and Exports Worldwide 2015Value of Chinese Imports and Exports Worldwide 2015New York Times

These somewhat silent and far less evident paths of “giving” and GDP, as well as export values, seek to map a more dynamic image of the current state-of-play of globalization as a sort of state of flux, even if its economic ecosystem is all too often obscured, but also a screen for introspection of the proportions of globalization and its sins.  After all, whoever gives themselves the mantle of global authority most convincingly seems to get to draw the map. Or to decide that it might be time to reconsider the current map of giving, and foreign aid.


Filed under Foreign Aid, globalization, infographics, mapping economic inequalities

The Infographic Pontiff?

The refreshingly broad geographic purview of Pope Francis’ Urbi et orbi Christmas benediction, delivered to the faithful in St. Peter’s Square as a greeting to the world and the city, and to all Christians in the city and throughout the world, newly displayed the spectacular breadth of Pope’s call for peace across the world in a globalized age.  As the Easter Sunday Urbi et orbi papal benediction included imprecations and injunctions for peace in the Middle East, “and particularly between Israelis and Palestinians,” hoping for Godspeed in the process of negotiations, “peace in Iraq,” and “above all for dear Syria,” Mali, Nigeria, the Central African Republic, and across the Korean peninsula, Francis’ Christmas Homily illustrated the extent Francis’ direction of his annual pastoral message beyond both sola scriptura and beyond issues of church doctrine.

The homily’s wide geographic compass–containing a level of detail so tellingly absent from the generic breadth of recent predecessors in communicating the significance world peace–suggests a far broader notion of the church than was followed by his immediate predecessors, and indeed a needed geographic specificity in the relation of the pontiff to the faithful:   before some 70,000 faithful, the pontiff resumed a similar itinerary of sites of the persistent absence of worldly peace, touching similar landmarks in a tour of global conflicts from South Sudan to Syria, Nigeria, the Democratic Republic of the Congo, Israel, the Palestinian Authority and Iraq. Francis’ comprehensive roundup of global hotspots took its brief in refreshingly literal terms as addressing “omnium ecclesiorum Urbis et Orbis,” by effectively mapping commanding Hotspots of civil unrest and travail across our inhabited world, and of course hoping for future tranquility.

This indication of continued horrors we might too easily neglect is a far cry from how the global maps commissioned by Gregory XIII in the 1580s.  If the monumental cycle of maps in the Galleria delle carte geografiche expanded the image and presence of Italy in the Mediterranean, as well as its significance to the worldly church, and the above Loggia offered a canvas for tracing missionary routes to different continents, Francis’ mapping of suffering dramatically departed from the magisterial function of the church in dispensing dispensing worldly teachings, and suggests a way to broaden the vocal role of church in a globalized long considered one of the earliest globes to depict the New World in detail, if the third to survive.  T.  Perhaps this came from his appreciation of the actual difficulty of prayers for worldly peace.  Francis’ homily gave new breadth to his sense of moments “both bright and dark” in worldly politics.  Whatever the reason, breadth doubt informed the sense of peace and what peace would entail–his procession from St Peter’s basilica gave prominent position to pairs of children from Italy, the Philippines, Lebanon, his native Argentina and Congo, as if in an embodied objective correlative of worldly suffering among Christian believers, and an infographic that could be held before the eyes of the faithful, and remind us of the great stakes of any future map for worldly peace at the start of the third millennium.

As the first non-European pontiff, no doubt the former Cardinal Jorge Maria Bergoglio was acutely conscious of his charge for ensuring global comprehensiveness within the Church, as well as of expanding the doctrinal focus of his immediate predecessors.  Francis openly joked on assuming St. Peter’s throne that his fellow cardinals of seeking a new bishop of Rome that they went “almost to the end of the world.”  And long before being anointed by Twitterfeeds with the hashtag #BestPopeEver, he suggested a broad perspective on the alleviation of and attention to worldly suffering and the active role of the church in its alleviation, a consciousness no doubt present in his adoption–the first time for a Roman pontiff–of the name of the Franciscan founder, St. Francis of Assisi.  His appreciation of thee relative nature of peace may have surely derived from his personal experience and exposure to dictatorship as a Jesuit during Argentina’s Dirty War (guerra suicamay have made many and multiple compromises to preserve peace; Bergoglio was quite familiar with Argentinian death squads, and seems to have minimized the 30,000 deaths of that place and period, in ways that  surely invested a different view of “peace” as an arduous uphill climb.  (His relative silence in a period of terror terrifyingly paralleled the minimization of violence of the dictatorship of Jorge Rafael Videla, and he has revealed something like a dedication to atonement ever since he offered Videla comfort and communion–if not his concealment of political prisoners–charges perhaps due to pragmatism in the moment, but which the pontiff has not clarified satisfactorily.)




But to forgive is Christian, and to err human, and since he worked within the Argentine political structure, Francis has attained the unique perspective to turn a significantly more tolerant eye on the Christian faithful and to devote considerably more attention to the scale of worldly suffering.

And when Francis evoked a cast of characters in need of peace and hope, from child soldiers to migrants,  and providing something like a literal tour of moments of worldly peace, his sermon had a clearly cartographical quality:  he offered a sort of virtual travel to or evocation of places of unrest that merited personal papal attention (or intervention) and indeed the spiritual attention from the world’s religious.   He took more seriously the global nature of the address that hoped for “peace in the world” from human trafficking to natural disasters in his “urbi et orbibenediction that embraced the literal scope of the sermon hoping to foster global unity and peace–even if his history of compromise and possible collusion suggest a more problematic history of personal involvement in reigns of terror.   Following the time-honored presumption of ecclesiastic universality that befits such an annual homily, Francis openly addressed once more the “ongoing conflict in Syria,” hoping that followers of all religions were working for peace there, and praying for a resolution to civil strife, hoping that the Lord would act to “foster social harmony” in Southern Sudan, as well as the Central African Republic, hoping for dialogue to grow in Nigeria and the Holy land, and that tragedies never again befall migrants as they did this year at Lampedusa, an island off the coast of northern Africa, ever again.

The breadth of his call to conscience was striking, and has been widely celebrated.  “Too many lives have been shattered in recent times by the conflict in Syria, fueling hatred and vengeance,” hoping to spare future suffering for the Syrian people, and hoping that the Prince of Peace might also help to heal the constant attacks on innocent and defenseless in Nigeria, the frequency of violence in “beloved Iraq,” so often struck by senseless violence, and that hope and consolation reach the many displaced from the Horn of Africa to the eastern Democratic Republic of the Congo and those displaced by natural disasters in the Philippines.  In providing a personalized message of support and succor, Francis also offered something of an infographic of global Hotspots of need and humanitarian disaster far more explicitly than his predecessors would have ever articulated, focussed as they were on issues of doctrine as much as of worldly conflicts or wars.  If we don’t know what newspapers Francis reads, his words echoed the March public comments Valerie Amos who, as head of the UN Office for the Coordination of Humanitarian Affairs (OCHA), described the many “neglected” areas she met as “In the last year alone, I visited more than 40 countries from Syria to Sudan, Democratic Republic of the Congo, Niger, Afghanistan and Myanmar, and saw and heard for myself the terrible conditions that families face and their harrowing stories–loss of loved ones and homes.”  These “neglected regions,” surrogates for the neglected, offer a new geographic language for understanding regions of humanitarian assistance and need whose rhetoric seems modeled after that of maps to show the humanitarian Hotspots that are familiar from maps of global warming, and which provide new visual models to contemplate the increasing depth of inter-relationhips within the world.




Or our own globalized sense of the multiplication of hazard Hotspots so disparate to be hard to process or even get one’s mind around–also a tragic challenge in the face of global warming.




Pope Francis seems to realize and relish the challenges both of ecclesiastic leadership and of providing comfort and consolation in an age of globalism.  In the age of elegant but impersonal infographics, the expansive geographical breadth of spiritual compassion across the world seems a response to globalization that tabulated the costs of what we too often lose from the 24-hour news cycle:  for if the pontiff’s world tour was a worthy exercise of extending a globally frayed compassion, it was also a cursory review of selective dim points of civil strife across the inhabited globe that was (as befits the medium, perhaps) short on particular details or local context, and as an impassioned address fell a bit short, as well as a depressingly long laundry list.  But that said, the infographic that Francis provided to believers was a welcome inclusion of specifics to hold before their mind, in contrast to His austere predecessors, the world-travelling ecclesiological conservative John Paul II and the even more austere Benedict XVI, for all the Enlightened pretensions that the undoubtedly intentional echo of Benedict XIV suggests.  Indeed, Francis offered a telling shift from the dominant concern of his predecessors with questions of catechism, arising from their magisterial notion of the pontiff as head of the church.

The papal Christmas benediction was a sort of infographic for a world weary of war, where He could only hope to offer succor or faith for the many victimized and displaced world-wide in hot-spots of civil unrest, an attempt at offering a sense of hope which seems so thinly stretched.  Can we process the infographic that he gives us, and use it to keep an eye on needs for worldly assistance and sympathy?


Pope Francis Christmas 2013


And the new vision he has presented in the elevation of Cardinals in the very first month of 2014 provided a refreshing image of the church whose collective memory and spiritual body has been for perhaps far too long identified with Italian bishops, and whose corpus mysticum has been difficult to separate from the Italian peninsula–or Italian cities such as Venice and Rome–even as it has gained a truly global status over the twentieth century, removed from a colonial apparatus if also redolent of colonial ties.  Pope Francis’ recent timely elevation to the cardinalate from regions in Latin America, Asia, and Africa make a case for the church’s global face–and distance the worldly body of the church from a clerical career path or ladder often moving from Venice and Turin.

Indeed, the infographic provides a compelling new vision for the body of the Church, and its ties to believers, as well as its charismatic body whose legitimacy derives from divine intervention in human history but is sustained by continued faith.  For in selecting a cardinals’ college that includes not only Managua, Rio de Janeiro and Buenos Ares, but Seoul, Les Cayes in Haiti, in addition to the Ivory Coast, Burkina Faso and the Philippines, Francis clearly intends that the church begin to present an image of itself to its believers and to the world that is globalized, rather than rooted in one peninsula.




This is refreshing, and particularly timely–in light of the planned February 22 consistory in Rome. If we have seen narrow-minded screeds about how “the US is getting skunked” in this reconfiguration of the church’s public profile, this is also an affirmation that the mystical body of the church derives from its continued ongoing relevance to its faithful and to those in need.

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Filed under #BestPopeEver, Christmas papal homily, infographics, Pope Francis, St. Peter's Basilica, Urbi et orbi