Maryann Cusimano Love, associate professor of politics, was quoted in several articles about Pope Francis and his visit to the United States.
Impact of Pope Francis Visit to US
From: Voice of America
Date: Sept. 25, 2015
Visit the website to listen.
Pope Francis Is Not ‘Progressive’—He’s a Priest
From: The Atlantic
Date: Sept. 22, 2015
Author: Emma Green
... Trying to understand Francis as a political figure is also tricky. It’s essentially meaningless to try and place him on the spectrum from “left” to “right” in the United States, contorting the poor pope to fit the mishmash of statism and individualism that plagues U.S. politics. But even more than that, America is not his primary audience. “Two-thirds of the Catholic Church is now in the developing world,” said Maryann Cusimano Love, a politics professor at the Catholic University of America. “That’s totally flip-flopped from two centuries ago, when two-thirds of the Catholic Church was in the global north.”
Pope Francis' call for nuclear disarmament not new in church history
From: Catholic News Service (via National Catholic Reporter)
Date: Sept. 18, 2015
Author: Dennis Sadowski
... More recently, the Vatican and Francis have moved away from accepting the concept of nuclear deterrence, saying that such acceptance implies that it is acceptable to use such weapons. The Vatican has always maintained that using nuclear weapons is immoral.
Acknowledging that new perception, Maryann Cusimano Love, associate professor of international relations at The Catholic University of America, said the Holy See is working to reframe the way the world views nuclear weapons and "to put people first."
Such statements are hardly political in nature, but rather reflect the moral and ethical dimensions of weapon production and stockpiling in the face of great human need in much of the world, she said.
"If we think of the four Ps, the letter P, that is in the hallmark of Francis' papacy -- concern for people and the poor, concern for planet and concern for peace -- he sees these not as separate tracks or separate portions of a platform, but he sees them as deeply connected. These are all part of his common concerns," Cusimano Love said.
The Pope and the Bomb
Date: Sept. 18, 2015
Author: Greg Williams
The panel today pointed to a way forward combining a moral imperative for a nuclear-free world with a concrete set of policy proposals to see that come about. More hard work is necessary. But we cannot live with a resigned realism. We need to foster hope — which, as Dr. Love put it, is part of our DNA as Christians — that a world free of nuclear weapons is possible.
The Pope vs the Bomb
From: Nuclear Threat Initiative
Date: Sept. 21, 2015
From: La Gaceta
Date: Sept. 4, 2015
Author: Jordi Picazo
Maryann Cusimano Love, profesora asociada de la The Catholic University of America ha predicho cuatro áreas en las que el papa iba a detenerse en su mensaje en la ONU: la pobreza, la ecología del planeta, el impacto de la economía en las personas, y la paz: las cuatro Ps de Cusimano: “no son problemas puramente técnicos ni tan siquiera separados el uno del otro, sino síntomas de un mundo que ha perdido su identidad; cuando se rompe nuestra relación con Dios, quedan también afectadas nuestras relaciones con los demás y con el medio ambiente en el que vivimos”. Sin embargo, destaca Cusimano, “el papa no habla desde un punto de vista de ideología: escapa a los conceptos arcaicos de derecha o izquierda”.
Finding a Better Peace
Date: Aug. 3-10, 2015
Author: Maryann Cusimano Love
The Roman historian Tacitus, writing near the time of Jesus, described how the Pax Romana was experienced by people, like the Celts and Jews, who had been conquered by the Romans: “They make a desolation and call it ‘peace,’” he wrote, quoting Calgacus, a besieged Caledonian chieftain.
As Christians, this is not the sort of peace we seek. Jesus of Nazareth made it clear that he was not in favor of a desolate peace, a negative peace—peace based on the sword, military threats and power. Jesus lived in a war zone under foreign military occupation in a period of civil war and violent insurgency against the foreign occupiers and the domestic leaders who cooperated with the occupying forces. He and his family were refugees, according to the definition of the 1951 Convention on Refugees; they fled genocide, as described in the 1948 Convention for the Prevention and Punishment of the Crime of Genocide. Yet he lived his life practicing and preaching peace-building, people-building, relationship-building and reconciliation.