Sister Simone Campbell to Receive Presidential Medal of Freedom

President Joe Biden will award the nation’s highest civilian honor to a Catholic sister next week. Simone Campbell, S.S.S., will receive the Presidential Medal of Freedom, the White House announced Friday. Sister Campbell is the former head of the Catholic social justice lobbying organization Network until her retirement last year. 

Describing Sister Campbell as “a prominent advocate for economic justice, immigration reform, and healthcare policy,” the announcement from the White House said that the award is given to Americans “who have made exemplary contributions to the prosperity, values, or security of the United States, world peace, or other significant societal, public or private endeavors.” President Joe Biden will award the nation’s highest civilian honor to a Catholic sister next week.

Sister Campbell is one of 17 people who will be awarded the medal at a White House ceremony on July 7. “These seventeen Americans demonstrate the power of possibilities and embody the soul of the nation—hard work, perseverance, and faith,” the announcement reads. “They have overcome significant obstacles to achieve impressive accomplishments in the arts and sciences, dedicated their lives to advocating for the most vulnerable among us, and acted with bravery to drive change in their communities—and across the world—while blazing trails for generations to come.”

Sister Campbell reacted to the news on Twitter, writing, “I am deeply honored by this unexpected recognition, which highlights the important work of lifting up the experiences of ordinary people in our nation in order to make policy for all.”

A familiar face in national politics, Sister Campbell spoke at two Democratic National Conventions in 2012 and 2020. She organized the “Nuns on the Bus,” a tour that took her and other sisters to hundreds of events throughout the United States to call attention to the need for an expanded social safety net. Sister Campbell was an ardent supporter of the Affordable Care Act when it was enacted in 2010 and more recently, she was active in the 2020 election, urging Catholics not to vote for President Trump.

Other recipients include Olympian Simone Biles; Sandra Lindsay, a critical care nurse who was the first person to receive the Covid-19 vaccine outside of clinical trials; and Richard Trumka, a labor union leader who died last year. Actor Denzel Washington, Father Alexander Karloutsos, the former Vicar General of the Greek Orthodox Archdiocese of America and the late Senator John McCain will also be awarded medals.

Nuns on the Bus Book!!

As some of you may know, Sister Simone Campbell, SSS has now written a book on the story of Nuns on a Bus (really  her own story). The book is called, A Nun on the Bus, How All of Us Can Create Hope, Change, and Community. 

I have only been able to read a little of it (I only got it last night) but I recommend it. Not surprisingly (at least not for contemplatives!) Sister Simone manages to combine a profound and essentially contemplative prayer life with political activism which is truly admirable. If you found yourself intrigued and excited by the Nuns on the Bus journey or if you were often moved to tears by the stories that came out of this trip, I think you will love this book. If you are simply interested in what makes Sister Simone tick and how she came to be herself, you will like this book. If you have been looking for a book that takes the Church's teaching on social justice seriously and gives it a human face --- as the Christ Event did for God, or if you want to look into the heart of contemporary religious life you will be gratified by this book. It is available in paperback and on Kindle.

Sister Simone Campbell Meets with President Obama

STATEMENT BY NETWORK EXECUTIVE DIRECTOR SR. SIMONE CAMPBELL ON MEETING BETWEEN PRESIDENT OBAMA & CIVIC & FAITH LEADERS CONCERNING FISCAL DEBATE

Sister Simone Campbell released the following statement today regarding President Obama’s Friday meeting with civic and faith leaders about ongoing fiscal negotiations:

“I was honored to meet with President Obama yesterday and discuss the need for reasonable revenue for responsible programs that protect American families. I talked to the president about the many effective programs I encountered during the “Nuns on the Bus” tours, and we supported his effort to immediately end the Bush tax cuts for the top 2 percent and prevent a massive tax hike for the working poor and the middle class."

“I spoke strongly about how effective and accountable social service programs are, and told him that all departments of the government -- including the Pentagon – must be held to high standards. In tough economic times we need to make sure everyone contributes their fair share. That includes powerful special interests and the wealthiest among us.”

“While President Obama’s rhetoric centers on the middle class, he understands cuts to Medicaid, Medicare, Social Security, and the safety net endanger seniors, children and working poor families. He knows that the faith community is committed to ensuring that the plight of the working poor stays at the heart of these negotiations. Congress needs to work in good faith with the President to find a responsible way forward that honors the values of the American people.”

Sister Simone Campbell, SSS: Democratic National Convention

The responses to Sister Simone's speech at the Democratic National Convention in Charlotte have been generally quite favorable. (Actually, the words I have heard are "Terrific", "Magnificent", and "Rocked the convention"! Among Sisters the opinion was, "She did us proud!") I would agree with those assessments. Sister Simone speaks her position clearly, with a passion and compassion that are palpable; she prudently limited her speech to the Ryan budget and the effect it will have on the poorest of our nation, especially without appropriate implementation of the Health Care bill. Clearly she sees this budget making of the US a country which betrays its own nature and charter rather than a country where we are truly "our sisters' and our brothers' keepers".

Very striking and effective were the people she brought into the convention simply by telling their stories. She did not exploit them. She gave them a voice and a place to stand on the podium. Who, when time comes to vote, could easily ignore the story of Matt and Mark, the 10 year old sole caregivers of a mom with MS and diabetes? Or that of Margaret who died of cancer because her lack of health care insurance didn't allow for proper or timely diagnosis? Nor did Sister Simone allow herself to simply be used by the Democratic party for its political ends. Some, for instance, have condemned Sister Simone's comments because she does not speak out against abortion and they criticize her as being fully aligned with all parts of the Democratic platform. But this is simply mistaken. When the Democratic "handlers" edited her speech and she felt the result was "too political", Sister Simone calmly noted that if these revisions were required they were free to find someone to fill her speaking slot. The Democratic handlers quickly agreed to "revise the revisions."

While Sister Simone did not mention abortion specifically in this speech, she did say that the Nuns on the Bus tour dealt with "a piece of my pro-life stance," thus implying a more extensive stance which she has addressed explicitly at other times. She also recalled the Nuns on the Bus motto: "Faith, Family, Fairness" and spoke often of "our shared faith" as well as referring to the Sisters' agreement with the Bishops on the immorality of the Ryan Budget.

Given the constraints of her situation I am even more impressed than I was earlier by Simone's capacity to hold a genuinely Catholic position, to speak for policy which supports Gospel values, and to eschew simplistically or blindly supporting a particular candidate or party platform. (She is very good at getting people to embrace her position instead!!) This is especially true in the face of movements to excise God and faith from the discussion. Way to go, Sister Simone!

Nuns on the Bus: Approaching the Trip's Conclusion

I am including two videos here. The first is one made at the St Augustine's "Hunger Center" --- one of the stops on the Nuns on the Bus tour. Here a man who is part of the "working poor" eats regularly and speaks about how he gauges the effect of economic legislation by looking at the lives of those around him. Here also we see Sister Corita who "loves every one of these people and they know it." The second is a video of Sister Simone Campbell speaking on the importance of this last congressional-office-stop on the tour, the nature of authentic governance and the place of ongoing engagement on the part of the populace, as well as the host of stories now carried in the hearts of those on the bus and a sense that the Holy Spirit is at work and doing something new here.



In both videos we see the heart and face of ministerial religious who pour out their lives for the poor and marginalized and have done so throughout the history of the United States. This IS what they are commissioned to do. This is what their vows and lives of prayer make possible. The credibility which has been commented throughout the last two weeks of the trip by those who sometimes travel great distances to meet the Bus and the nuns is one of the most significant elements remarked on. My sense is it points to an expression of holiness, of the fire of the Holy Spirit alive in these Sisters, which attests to who they are more fundamentally.



I personally am very grateful to Sister Simone and all those other Sisters who contributed to the success of this tour. Not only has the Nuns on the Bus trip highlighted the plight of the (often hard-working) poor and marginalized who are impacted by budgets that privilege the rich and called us all to a more responsible, compassionate, and engaged citizenship, but it has given a new visibility to the nature and place of ministerial women Religious in the Roman Catholic Church and the life of the US. Especially Sister Simone et al have shone a light onto the profound commitment to a wide spectrum of life issues which define these women's mission.

The tour ends tomorrow at 12:00 EDT in Washington DC with a prayer service and chance to lift up some of the stories heard throughout the trip. "The Lord hears the cry of the poor! Blessed be the Lord!" is a refrain we sometimes proclaim; let us pray that this trip bears abundant fruit in affecting our own hearing!

Religious Life today: One Heart, a Diversity of Expressions

I have received several comments and questions asking me how it is I can support the social justice vision of the Nuns on the Bus tour. It seems clear to those emailing that my life could not be more different than the Sisters on the Bus. How can an eremite living the silence of solitude be embracing the same values as active, ministerial Sisters? How can (as I put it) we share the same heart and embrace such very different lives?

One of the very startling emphases in Sister Simone Campbell's presentation (found in the video posted here a couple of posts ago) is the complementarity between individual responsibility and koinonia or solidarity with our brothers and sisters. In speaking about the intimate relationship between these two found in Caritas in Veritate specifically and in Catholic social teaching more generally, Sister Simone made essentially the following statement which I will need to paraphrase somewhat: [[. . .It is the role of government to counter the excesses of any culture. [It is the role of government in the US] to counter [our excessive] individualism with the keen knowledge of solidarity. . . .it is solidarity which prevents us from slipping into isolation, loneliness, and depression. The only time we are fully human is when we are connected to others.]]

I don't think anyone reading my blog for the past 5 years will be able to miss the similarities in what Sister Simone and I have been saying --- though I have been doing it from the perspective of a hermit calling attention to 1) the dialogical and covenantal nature of the human being, and 2) the distinction between genuine solitude (which is communal and other-centered) and isolation (which is often selfish, self-pitying, bitter, and/or misanthropic). Quite often here I have spoken of the individualism and narcissism of our world and especially our society as countered by the hermit's authentic life of "the silence of solitude." You may also remember the comment a friend of mine made re inauthentic vocations to eremitical solitude: "in solitude we should hear the anguish and cries of the world; if we do not we are not mature enough for such a vocation."

How like the talk Sister Simone gave the other night referring to her own prayer and Yahweh's speech to Moses: "I have heard my people's cry. . ." The only things I have perhaps spoken of more often are the unnatural solitudes of our world which need to be redeemed, and the fact that human beings are called to completion in community with God and others --- a fact which is true of hermits as well, though that completion assumes a paradoxical form in their lives. Both themes are also central to the life Sister Simone lives, the message she proclaims, the work she does, and the passion which drives both of those.

What Sister Simone represents very clearly is a form of life which is countercultural and so, unworldly in the best Christian sense. It is, in other words, rooted in and supportive of the values of the Kingdom of God. It is prophetic because it confronts a central untruth of our culture (individualism and its variations of narcissism, greed, selfishness, and misanthropy) with the Gospel of God that says that in God we are ALL equal, all gifted with God's grace (remember this week we heard the reading announcing that God causes it to rain on the just and unjust), all called to wholeness and holiness, and ALL called to support the dignity and integrity of our neighbors in their quest for wholeness and holiness (love them as you love me). What I represent and speak about is identical except that the form of life in which I find all of these dynamics embodied is that of eremitical solitude. Thus, it is no surprise to me that Sister Simone's prayer centers often on desert dwellers and prophetic images of burning bushes and the dry bones raised to new life in Ezekiel, nor that my own leads to a sense of the strong sense of the other-centered and covanental nature of genuine solitude.

There should be no surprise for any of us in this. We (the Nuns on a Bus type Sisters and diocesan hermits like myself) live two very different Religious lives embodying the very same values and commitments; more, we do so precisely because we both live lives rooted in the Gospel of Christ. Our hearts are the same though the lives they empower and call for are, superficially at least, very different. One of the reasons I have been posting about the Sisters of the LCWR and the Nuns on the Bus tour is precisely because I recognize my own heart in what they are about. I would say it is the heart of a hermit; Sister Simone would say, I think, it is the heart of a Sister of Social Service or other ministerial Sister. It could not be of greater importance that Catholics in particular look at the compassionate heart which empowers the variety of forms of Religious life extant in our Church today. I believe this unity, this sameness at the level of heart in the presence of great diversity is of critical importance to the Church and a sign of the authenticity of what we each represent. Being able to perceive and appreciate it is as important for anyone wishing to understand religious life today.

What is my word of encouragement then to all those who see only the clear but superficial differences --- and sometimes exploit them for various agendas? Look deeper to the Gospel underpinnings and the love of God which constitutes their unity. Look with the eyes of faith and see a love which does justice at the heart of these vocations to Religious life. After you have done that, then look at the elements or structures which order and support such love --- elements and structures like community (in a variety of forms), the vows, a deep prayer life, etc. Only then will the diversity of expressions make sense to you as wonderful expressions of the same reality.

Responding to Questions Critical of the Sisters of the LCWR

[[Dear Sister, I have read your blog for some time and have admired a lot of what you have written. You pursue a hermit life of holiness and prayer in separation from the world but how can you speak of the Sisters of the LCWR and Network as though their lives are also about holiness and prayer? They are too immersed in the world. They are too involved in social justice. When the Church talks about "consecration" she means "set apart for God". These sisters are consecrated but who can tell? They don't dress like it, act like it, or live like it.]] (Redacted)

Thanks for your comments and questions. I assume these are in response to my post about Holiness as a Love that does Justice so I would prefer not to repeat what I already wrote there. Let me just say that the active, effective love of God that reconciles, heals, and therefore does justice (sets everything to rights) always spills over into ministry. Reconciliation is not only about our own souls, but about our entire lives, the lives of everyone around us, and in fact, our entire world. It always impels us to reach out to others and work for their own dignity and welfare, their own human wholeness and holiness. It compels us to work for the Kingdom of God --- that realm in which God is truly sovereign and so, that realm marked by a covenantal love that makes completely just. For a very very few of us that means a solitary life of prayer and penance, a life of the silence of solitude. We believe such a life signals to the whole church that there is a foundational relationship which is the source and ground of our lives, identities, and integrity. The very nature of human life is dialogical, and in fact, covenantal; hermits call attention in an especially vivid way to one dimension of this truth in particular.

But the rest of the Church calls attention to this truth in other ways, focusing on different facets of it. In Baptism all of us are consecrated into this truth and commissioned to discern how it is God calls us to make it real in our society and world. But note that consecration here has two interrelated senses. First it means set apart in and for holiness BY God --- for only God who is the Holy One consecrates. Secondly it means set apart for God, for his will, for all that he holds precious. For the majority of people this means vocations which are secular. As leaven in bread most express their consecration in the world. They do so in the world they are immersed in, the world of family, business, politics, economics, academia, etc. As Vatican II emphasized, ALL are called to an exhaustive holiness no matter the context of their lives and mission.

Men and Women Religious are also called to this SAME exhaustive holiness. However, their own call means letting go of various possibilities so that they may live out this call to holiness in a life which is more clearly countercultural and more explicitly set apart by and for God. Through their profession of the evangelical counsels they forego some ways of living which may mitigate or distort this countercultural stance. They do not build themselves into their worlds by having families, pursuing wealth, creating business empires, and the like. They live compassionate lives of prayer focused on their call to live a holiness where God's love does justice. These two dimensions of their lives allow them to address the world which God loves with an everlasting love with greater vision and generosity than THEY might otherwise be capable of --- NOT necessarily with greater generosity than others who are called to a different vocation are capable of. They are not, as you say, immersed in the world yet neither are they uninvolved in it nor ignorant or uncaring of it; neither are they called to live apart from it in the same way a hermit or cloistered religious is. They are called, again, to live countercultural lives which summon the world to become the Kingdom God wills it to be --- the Kingdom where the Divine completely interpenetrates reality and all of us live as brothers and sisters in God. Afterall, this incarnational way of working for the Kingdom is precisely the way Jesus lived it and summoned his disciples to do.

Remember that "separation from the world" can have a number of meanings and expressions. While some treat this term as meaning separation from anything except a convent, monastery, or hermitage environment and life, in canon law it means separation from that which is resistant to Christ and NOT from the whole of God's good creation. Given this latter sense women religious who live more radically countercultural lives rooted in prayer and commitment to a love that does justice can be said to be every bit as faithful to this element of their lives as anyone else. In fact, to the extent they really are grounded in the countercultural values and vision of Christ, they may be more sincerely faithful to it than the so-called hermit who closes the door of her hermitage out of selfishness or individualism and does whatever she wants, or the Sister who lives comfortably in her convent pursuing personal holiness but who cannot or will not muster the compassion or real concern she should have for those living in poverty and/or in separation from love that makes whole.

You complain that the Sisters whose congregations belong to the LCWR are too involved in social justice to the detriment of any personal pursuit of prayer and holiness. But remember that Jesus spoke often about things like feeding the poor, visiting prisoners, etc, and one of the Gospel counsels we have is, "Whatsoever you do for the least of my brothers and sisters, that you do for/to me." Apart from what I have already mentioned above about commitment to a love that does justice and flows from personal holiness, what seems to be critical for the Sisters we have been speaking of is the reason they are engaged in social justice. Sister Simone Campbell, who was featured in the video I posted, once noted that early on in the days of the civil rights movement she scanned the room in which a lot of fellow demonstrators were clustered and realized that while they all agreed on the action taken, no one else there was there on behalf of the Gospel of Christ. The Sisters who are involved in social justice activities are involved not only because of a holiness which issues in a love that does justice, but precisely because they take the Gospel counsels seriously --- including the counsels about the poor and least. I would suggest to you that this may not be maintained UNLESS the person is deeply grounded in prayer.

The life of women and men religious is a large and vital reality. It is composed of many streams and tributaries. We mustn't make the mistake of identifying one stream or current as the sole representative of a religious life of holiness and prayer, nor one as the only cogent expression of separation from the world. At the same time we cannot draw an absolute dichotomy between social justice and concern with individual holiness and lives of prayer. To do so is to call Jesus and the Gospel of Jesus liars. I hope this answers most of your objections and questions. The question of garb is one I will write about separately if you don't mind.

Personal Holiness is driven by a Love that does Justice: Reflecting on Nuns on the Bus

I have read a lot of comments in response to the Sisters of LCWR and Network being too political, not sufficiently concerned with holiness or grounded in prayer. I have to say that my own understanding of the Gospel supports the clear connection between concern with social justice (which implies political engagement), holiness, and the prayer that is the source of both. Even hermits whose lives are focused in the ways of solitary prayer and the silence of solitude know that genuine holiness stems from prayer and issues in compassion while compassion issues in ministry and ministry is a form of love doing justice. We see this dynamic clearly from the remarks of Sister Simone Campbell as she and a group of Sisters begin their Nuns on the Bus trip.



I am reminded in Sister Simone's emphases (social justice and prayer) and the way they dovetail so well that one of the truly wonderful renderings of the NT's term "righteousness" is "covenant behavior". This is a translation that NT Wright uses. What this means is that we are righteous when we act out of the fact that God is actively and truly our God and we (together) are actively and truly God's People. Both words in this translation are critical: covenant, which points to the dialogical or communal nature of our existence, and "behavior" which focuses us on the living, compelling, and effective nature of the love which stands at the heart of this covenantal reality and also issues from it. Another word for the righteousness that results when God's reconciling love does justice within us and within our world, is "holiness". Unless there is a "love that does justice" at the heart of our being, and therefore, a love which impels us beyond ourselves to extend this justice-making love to our brothers and sisters, our society, and our world, we are not dealing with that "covenant behavior" --- that holiness --- which Jesus' life, death, and resurrection made real in our world. Genuine holiness does justice; the two simply cannot be separated from one another, and they certainly cannot be separated from one another in the lives of ministerial or apostolic religious.

It is not always easy to be transparent about one's prayer. Neither is it easy to make it clear that for Sisters involved in either apostolic or ministerial religious life a passion for social justice stems from prayer, is supported by prayer, and leads back to prayer. (Too often in discussions and debates critics arbitrarily draw lines between faith and political action, for instance, and we are left with a truncated and inadequate perspective on what it means to be a person of faith, a person committed to holiness, to covenant behavior in our contemporary world.) But Sister Simone managed all this in her comments above. My thanks to her for so clearly revealing the heart of this vital form of religious life.