Rose, a native of the West Coast, lives in Washington, D.C. She has been on Sojourners staff since 1986.
For more than 30 years, Rose has rooted herself with Sojourners magazine and ministry. She is author of Bending the Arch: Poems (2019), Drawn By God: A History of the Society of Catholic Medical Missionaries from 1967 to 1991 (with Janet Gottschalk, 2012), and Who Killed Donte Manning? The Story of an American Neighborhood.
A native of the West Coast, Rose has lived in the Columbia Heights neighborhood of Washington, D.C. since the mid-1980s. In the course of a 30 plus-year career in faith-based activism, advocacy journalism, and pastoral leadership, she has proven to be a skilled organizer, exceptional writer, visionary pastoral leader, and innovative teacher of biblical literacy.
With Sojourners, Rose has worked as an organizer on peace and environmental issues, internship program director, liturgist, community pastor, poetry editor, and, currently, as a Senior Associate Editor of Sojourners magazine, where she writes a regular column on spirituality and justice. She is responsible for the Living the Word section, poetry, Bible studies, and interviews – and oversees the production of study guides, discussion guides, and the online bible study Preaching the Word. She is also a religion reviewer for Publishers Weekly and a Huffington Post commentator. Her work has appeared in Religion News Service, Radical Grace, The Merton Seasonal, U.S. Catholic, and elsewhere.
Rose has a veteran history in social justice activism, including: organizing inter-religious witness against the Keystone XL pipeline; educating and training groups in nonviolence; leading retreats in spirituality and justice; writing on topics as diverse as the “Spiritual Vision of Van Gogh, O'Keeffe, and Warhol,” the war in the Balkans, interviews with black activists Vincent Harding and Yvonne Delk, the Love Canal's Lois Gibbs, and Mexican archbishop Ruiz, cultural commentary on the Catholic church and the peace movement, reviews of movies, books, and music.
A founding member of a small creative writing group, Rose Berger has taught writing and poetry workshops for children and adults. She’s completed her MFA in poetry through the University of Southern Maine’s Stonecoast program. Her poetry has been published in Sojourners, The Other Side, Radix and D.C. Poets Against the War.
Rose grew up in the Central Valley of California, located in the rich flood plains of the Sacramento and American rivers. Raised in radical Catholic communities heavily influenced by Franciscans and the Catholic Worker movement, she served for nine years on the pastoral team for Sojourners Community Church; five as its co-pastor. She directed Sojourners internship program from 1990-1999. She is currently Senior Associate Editor and Poetry Editor for Sojourners magazine.
She has traveled throughout the United States, and also in Israel/Palestine, Costa Rica, the Netherlands, Northern Ireland, Bosnia, Kosova, Peru, Colombia, Venezuela, and El Salvador visiting primarily with faith communities working for peace in situations of conflict.
Rose’s articles include:
- Pursuing the Secret of Joy: What is joy when it's not promiscuously tied to happiness, Hallmark, or hedonism?
- Nonviolence in Najaf?: Will we recognize an Islamic peace movement when we see it?
- A Presidential Option for the Poor? :Venezuela's Hugo Chavez stirs up fierce criticism - and hope.
- Of Love's Risen Body: The poetry of Denise Levertov, 1923-1997
- Glimpses of God Outside the Temple: The spiritual vision of Vincent Van Gogh, Georgia O'Keefe, and Andy Warhol.
- Damnation Will Not Be Televised: Almost everything I know about hell I learned from watching Buffy the Vampire Slayer
She co-owns a house with Sojourners Senior Associate Editor Julie Polter in the Southern Columbia Heights neighborhood of Washington, D.C. and shares it with Rose’s retriever “Juba.”
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Madame Jazz vs. Madame Guillotine
IRISH POET Patrick Kavanagh famously said, “Any poet worth his salt is a theologian.”
In The Five Quintets, a poetic tour de force by Micheal O’Siadhail, Kavanagh’s quip is flavorfully borne out. Quintets offers a sustained reflection on Western modernity (and its yet unnamed aftermath) in the vein of The Divine Comedy, Dante’s sustained reflection on medieval Europe (and its aftermath, the Renaissance).
O’Siadhail (pronounced O’Sheel) inspects 400 years of Anglo-Atlantic culture—artistic creativity, economics, politics, science, and “the search for meaning”—with the skillful hand of a citizen-poet, refracted through an Irish Catholic soul. Dublin born and educated, now poet in residence at Union Theological Seminary in New York, O’Siadhail embodies the vatic tradition of the Hibernian Gael—poet, prophet, priest, and, at times, jester.
His blind guide for the modern era is Madame Jazz—who encompasses klezmer from the Jewish shtetls and céilí music from famine Ireland as well. Jazz is the consummation of all that is truly human, the best of our polyphonic harmonies, a wild, joyful freedom born of shared suffering. Her chilling counterpoint, who ends the age of monarchs, is Madame Guillotine, whose shadow reaches forward into our War on Terror.
Power Dynamics and Sexual Ethics
UNITED METHODIST BISHOP Cynthia Moore-Koikoi has fond memories of growing up in the church. It helped form and develop her as a leader, she said. But her involvement with church administration and leadership came with a price, as she described in a panel at the Religion News Association conference in 2018. As a youth delegate to her annual convention, Moore-Koikoi recalled that whenever she walked by a certain group of clergy, “they were going to make comments about my physical appearance ... I learned how to turn my face quickly when that ‘holy kiss’ was given so that it would land on my cheek not on my lips. It was like I was walking a gauntlet at times.”
In 2016, Moore-Koikoi was consecrated as a bishop and called to serve United Methodists in western Pennsylvania. Certainly, she thought, serving in such a high church position and marriage would protect her from sexual comments and predation. But, says Moore-Koikoi, “no level of power or authority in the church can insulate persons from sexual harassment.” Sojourners’ senior associate editor Rose Marie Berger interviewed Moore-Koikoi by phone in December 2018.
Sojourners: In 2016 you were elected bishop. Have you experienced any sexualized pressure, harassment, or assault since your ordination as a bishop?
Bishop Cynthia Moore-Koikoi: Yes. There was an incident that happened not long after I was ordained a bishop that I characterize as sexual harassment. Unfortunately, it happened at one of the earliest meetings that I went to as a bishop with the Council of Bishops. An individual there made some inappropriate comments about me, about my physical appearance and about his desires. It was a very uncomfortable situation, [my] being a new bishop, not knowing how bishops conduct themselves at those kinds of things.
‘Because of my chains...’
WHAT DO YOU see in the photo at right? Name all the objects. Spend a moment.
Hillside erosion. A semi-trailer truck with sleeper unit and maple leaf logo. Chain-link fence. Two people. U-locks at necks. Banner. Ecclesiastical stole. Heavy-grade straight chain. Clerical collar. Tree trunk. Small orange ribbon.
What is the subject of the photo? What does the camera leave out?
Photographer Murray Bush took this photo last year on May 25 on Burnaby Mountain in British Columbia. The truck is for horizontal drilling and belongs to the firm Kinder Morgan, one of the largest energy infrastructure companies in North America. The company specializes in pipelines and petroleum terminals and is the first pipeline operator to purchase a fleet of oil tankers. The fence marks a boundary—and contested space.
The two people, Laurel Dykstra and Lini Hutchings, are members of Salal + Cedar, a Christian community in Coast Salish territory. The lock-on hardware around them—the U-locks and chain—is to delay removal by the 17 Royal Canadian Mounted Police who showed up. In 2015, the Anglican Diocese of New Westminster appointed Dykstra as a sort of “priest to the Fraser River watershed.”
No More Cover-Ups
I AM ROMAN CATHOLIC, and I want to apologize. Apparently, a portion of my church not only believes in but still practices child sacrifice.
The Pennsylvania grand jury report was clear. It opened: “We, the members of this grand jury, need you to hear this. We know some of you have heard some of it before. There have been other reports about child sex abuse within the Catholic Church. But never on this scale. For many of us, those earlier stories happened someplace else, someplace away. Now we know the truth: It happened everywhere.”
For more than 30 years, investigations around the world have revealed similar patterns in Catholic institutions. Priests, bishops, cardinals, and even popes have decided that the Roman Catholic Church is too big to fail—that perpetrators of child abuse should be “bailed out” and victims given cash and gag orders to protect the idol of a religious corporation.
Since medieval times the Catholic Church has operated as an artificial legal persona to put property in perpetual collective ownership: the first legal corporation. If diocesan priests are considered “shareholders,” then the Catholic Corporation has willingly sacrificed children in the name of shareholder protection, betraying any legitimate “pro-life” ethic it might publicly promote. In the Bible this profanity is called the “worship of Molech,” an ancient god of Israel’s enemies: Molech’s outstretched arms of bronze were held in fire until red-hot, then living children were placed in his hands.
San Romero de la America
Editor’s Note: This article originally appeared in a 2005 issue of Sojourners magazine.
"El Papa Juan Pablo Segundo Murió" read the banner shown on the TV set in the El Salvador bar I was sitting in April 2, 2005. The pope's death had been rumored all week. One taxi driver told me the pope was dead, though the next one informed me he was not.
In Suicide, Who Sinned?
SUICIDE IS A SIN. As a Catholic, that’s what I was taught. Life is a gift from God; only God can take it away. Suicide chooses despair over God.
But I’ve never understood suicide to be an individual sin. It’s a communal one—based in a profound failure of love.
This past spring, two young men committed suicide while in the custody of the Department of Homeland Security. Beyond individual and communal sin is structural sin—when lovelessness is made into policy and enacted with cruelty. Note all the places where love failed.
In May, Marco Antonio Muñoz, a 39-year-old Honduran refugee, died in a south Texas jail cell of apparent suicide a few days after being forcibly separated from his wife and 3-year-old son at the U.S. border. And I mean “forcibly.”
When Border Patrol agents told Muñoz that the family would be separated, he “lost it,” according to The Washington Post. “‘The guy lost his s—,’ an agent said. ‘They had to use physical force to take the child out of his hands.’”
Muñoz was transferred to a county jail and placed in a padded isolation cell. Guards checked on him every 30 minutes. Reportedly, every time the guards passed during the night, they noted him praying in the corner of his cell. By morning, Marco Antonio Muñoz was dead.
3 Things U.S. Catholic Bishops Can Do About Family Separation and Incarceration at the Border
In this violent crisis, not significantly mitigated by President Trump’s recent executive order,every Catholic bishop becomes a “border bishop.” The tools of active nonviolence offer a way forward. In the first World Day of Peace message, Blessed Pope Paul VI said, “Peace is the only true direction of human progress — and not the tensions caused by ambitious nationalisms, nor conquests by violence, nor repressions which serve as mainstay for a false civil order.” He warned of “the danger of believing that international controversies cannot be resolved by the ways of reason, that is, by negotiations founded on law, justice, and equity, but only by means of deterrent and murderous forces.”
Charlottesville, the Summer After
THERE IS NOTHING new under the sun, as the author of Ecclesiastes reminds us. In this, theologian Elsa Tamez said, we can “find solidarity in our discontent.”
I visited Charlottesville in May, nearly a year after the “summer of hate.” I heard from young Christians who had been on the frontlines at Robert E. Lee Park (now called Emancipation Park). I stood in the presence of their discontent, listening and witnessing to the ongoing, traumatizing effects of last summer’s “fascist lollapalooza,” as one University of Virginia professor put it.
Still reckoning with the memory of Aug. 12, one leader in his 20s shared how he had tried to be a nonviolent defender amid multiple “armed actors,” including the Ku Klux Klan, neo-Nazis, anti-fascists, and police. By the end of that day, two state troopers were dead, one woman was murdered, dozens were injured, and the whole community was emotionally, spiritually wounded.
An Abundance of Cultural Differences
'WE CAN JOYFULLY anticipate an abundance of cultural differences and varied life experiences among the participants in the Rome Conference,” wrote Pope Francis in his welcome letter to the Nonviolence and Just Peace gathering in Rome, “and these will only enhance the exchanges and contribute to the renewal of the active witness of nonviolence as a ‘weapon’ to achieve peace.”
Nowhere were the “cultural differences” and “varied life experiences” more conspicuous than in the conversation about whether there is ever a Christian justification for armed force.
U.S. and Western European academics are thoroughly trained in the theory, theology, and application of just war theory. It’s taught in U.S. and European seminaries. It’s taught in all military academies. It provides a framework for international law.
In stark contrast, Catholics living in Iraq, Sudan, Uganda, Afghanistan, Syria, Congo, Sri Lanka, and other war-torn countries are not schooled in just war philosophy. It is not part of training for priests or academics or those in political life. When people from war-ravaged regions talk about “just war,” they speak from the experience of having been on the receiving end of “morally acceptable” drone strikes. They make a powerful argument for a paradigm shift away from just war thinking.
In regions of civil unrest, some said, where religious extremism is used as propaganda to advance partisan military and political objectives, even associating the language of “just war” with Catholicism can categorize Catholics as “combatants.”
In the case of Colombia’s brutal, 52-year-long civil war, Jesuit priest Francisco De Roux described how just war teaching misled Catholics into taking up arms. “In my Catholic country,” said De Roux, “our nuns and priests join the guerillas because of the just war paradigm. The Catholic paramilitaries pray to the Virgin before slaughtering people because of the just war paradigm.”
The Mosquito Manifesto
WHAT DO YOU do when the democratic process delivers the power of the presidency to an authoritarian leader with the strategic impulse control of a 2-year-old?
Here are a few responses I’ve observed.
OPTION 1: The Ostrich. Bury one’s head in the sand until the annoyances pass. The virulent rhetoric of Mr. Trump’s campaign, combined with his appointees and advisers, make this option available only to men of European decent. (White women may cover their heads, but shouldn’t bury them completely.)
OPTION 2: The Spaniel. Fluff up one’s coat and appear clean and eager on the doorstep of the new master. Hope for the best; hope for a bone. This option is supported by many who are well-meaning, are part of the political elite, or are dangerously naive.
OPTION 3: The Cockroach. When the light comes on, scatter into the street with a sign saying “Not My President.” Or simply hide in a dark corner hoping to pass the coming wrath undetected. This escape behavior is instinctual in creatures that are startled or undeveloped.
Since the wee hours of Nov. 9, I’ve exhibited most of these behaviors myself.
But as a Christian, I’m not allowed to live in illusions for long. In Paul’s “letter of tears,” written to the fledgling church at Corinth, he wrote, “We cannot do anything against the truth, but only for the truth” (2 Corinthians 13:8). Therefore, existing in a “post-truth” state is not an option.
Americans are deeply disillusioned about the state of our nation. The fundamental optimism of the “American dream” has not matched reality for at least three generations. American optimism has always been partly delusion, as evidenced by the experiences of those defined outside of it or on whose backs the “great good” was built.
An election, however, is supposed to be a tool for the nonviolent transfer and distribution of power, not a therapy session to deal with disillusionment.
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