Posts tagged with: catholic church

The Michigan legislature passed right-to-work legislation today, a landmark event that promises to accelerate the state’s rebound from the near-collapse it suffered in the deep recession of 2008. The bills are now headed to Gov. Rick Snyder’s desk. The right-to-work passage was a stunning reversal for unions in a very blue state — the home of the United Auto Workers. Following setbacks for organized labor in Wisconsin last year, the unions next turned to Michigan in an attempt to enshrine prerogatives for their organizing efforts in the state constitution. A union-backed ballot proposal was handily defeated by voters in the Nov. 6 election.

rightoworkBut according to some on the Christian left, the right-to-work law is the worst thing that could happen to “workers.” Bishop Thomas Gumbleton, a retired auxiliary bishop of the Catholic Archdiocese of Detroit, argued in an opinion piece that right-to-work “devastates economic justice.” He claims to speak not just for Catholics or for Christians but quite simply for faith communities all over the world:

At the core of Christianity, Judaism, Islam and all great religions are the values of dignity and respect, values from which economic justice and the right to organize can never be separated.

Gov. Rick Snyder’s Presbyterian tradition “affirms the rights of labor organization and collective bargaining as minimum demands of justice.” Similar statements have been made by the United Methodist Church, the United Church of Christ, the Union for Reform Judaism and the Evangelical Lutheran Church in America, to name but a few. (more…)

Here is the comment posted this this morning on the National Catholic Reporter article titled, “Statement on economy denounced by archbishop fails to pass.”

Full statement follows:

An important clarification.

Archbishop Fiorenza’s assertion that the Acton Institute views Rerum Novarum as “no longer applicable today” is incorrect. The archbishop is most likely basing this claim on a June 2012 America Magazine blog post by Vincent Miller titled, “Sirico Completely Wrong on Church’s Social Teaching.”

See link.

In the post, Miller cites an interview Fr Robert Sirico, president of the Acton Institute, did with the New York Times on a story about Duquesne University and the attempt by adjunct professors to organize a union there. Miller claimed that Fr Sirico’s comment to the Times was “astounding in its ignorance or mendacious misrepresentation of the basis for the Church’s support for unions.”

To which Fr Sirico replied on the Acton PowerBlog:

“Anytime I can get a progressive/dissenting Catholic magazine/blog like the Jesuit-run America simultaneously to quote papal documents, defend the Magisterium of the Catholic Church, embrace the Natural Law and even yearn for a theological investigation “by those charged with oversight for the Church’s doctrine” of a writer suspected of heresy, I consider that I have had a good day.”

And further on:

Mr. Miller jumps to the conclusion that by saying that Leo’s observations of the circumstances for workers in 1891 were historically contingent, I am somehow arguing that what Leo said has no bearing today. Now, that is a particularly odd reaction because the entire thrust of Leo’s encyclical, beginning with its title, was precisely aimed at looking around at the “new things” (Rerum Novarum) that were emerging in his day, and reflecting upon them in the light of Scripture, Tradition and the Natural Law. If the situation in Pittsburgh and the graduate students teaching part time courses in 2012 is remotely comparable to the subsistence living conditions under which many workers lived in the latter part of the 19th century, this has somehow escaped my notice.

Nonetheless, I am delighted to see Mr. Miller is vigilant about the Church teaching and his citations from magisterial texts; not a single line of any of those cited do I disagree with.

Read the whole thing here.

John Couretas
Communications Director
Acton Institute

Blog author: pdevous
Wednesday, November 7, 2012
By

It is clear that what President Barack Obama has achieved is historic: Being re-elected when not a single one of his major initiatives has enjoyed broad popular support.

What is also clear is that the moral and spiritual demographics of the United States have changed considerably.  If Gov. Mitt Romney, an honorable man of moderate political preferences and conservative personal convictions, cannot attract a winning coalition we are in deep trouble.  His loss illustrates the change that has occurred in the nation and the challenges it portends.  Politics is about addition and Gov. Romney surely tried to run an “additional” campaign and I can think of no Republican who was more likely to accomplish what was necessary for a center-right victory.

Last night’s election illustrates that Americans have become a people more dependent on the government. The country will continue to trend culturally and politically to the left. This means that conservative causes that take their impetus from the truths and moral rationality offered by the Judeo-Christian political  and philosophical tradition will continue to be marginalized, the Church’s liberty restricted, and the cultural, moral, political and spiritual leftism, hedonism,  and materialism, with its attendant anomie and nihilism, will continue the long march through all of our cultural and governmental institutions. (more…)

Over at Crisis Magazine, Acton Research Director Samuel Gregg has an analysis of a recent, and little noticed, article that Pope Benedict XVI published on, among other things, “the Relation of the Church to Non-Christian Religions.” Gregg writes:

This message isn’t likely to be well-received among those who think religious pluralism is somehow an end in itself. Their discomfort, however, doesn’t lessen the force of Benedict’s point.

The context of Benedict’s remarks was the 50th anniversary of Vatican II’s opening. In an article published in the Holy See’s semi-official newspaper, L’Osservatore Romano, Benedict reflected upon his own memories of the Council. Characteristically, however, he used the occasion to make subtle but pointed observations about particular challenges presently confronting the Church and orthodox Christianity more generally: difficulties that no amount of interfaith happy-talk and ecumenical handholding will make go away.

One of Vatican II’s achievements, the pope argued, was the Declaration Nostra Aetate, which addressed the Church’s relationship with non-Christian religions. This document focused on the most theologically-important relationship—Judaism and Christianity—but also ventured remarks about Islam, Hinduism and Buddhism. Without watering down Christianity’s truth-claims, Benedict wrote, Nostra Aetate outlined how Catholics could engage in “respectful dialogue and collaboration with other religions.”

Then, however, Benedict made his move. With the passage of time, he noted, “a weakness” of Nostra Aetate has become apparent: “it speaks of religion solely in a positive way and it disregards the sick and distorted forms of religion.”

Read “Benedict XVI and the Pathologies of Religion” by Samuel Gregg on the website of Crisis Magazine.

On the National Catholic Register, Joan Frawley Desmond has a round up on the deepening crisis in Syria. She writes that Pope Benedict XVI, on his recent visit to Lebanon, “urged rival political, ethnic and religious groups to overcome their differences and find common ground for the sake of peace.”

The Vatican soon announced that it would send a papal delegation to Syria, and Cardinal Timothy Dolan of New York, president of the U.S. bishops’ conference, was selected to join the group that was called to express “fraternal solidarity” with the Syrian people and foster efforts to find a peaceful resolution to the conflict. The escalating violence in Syria resulted in a postponement of the delegation’s departure, and the USCCB has since confirmed that Cardinal Dolan will not join the group.

Nina Shea, the director of the Hudson Institute’s Center for Religious Freedom in Washington, said Pope Benedict’s visit to Lebanon was important and that his strong statements underscored the danger that the Syrian conflict posed for the stability of the region and the survival of Christian minorities.

“The Pope drew attention to the fact that Christians are in peril. The West seems paralyzed and can’t speak up for them,” said Shea. “Syria is one of the four largest Christian-minority countries in the Middle East. But, after Iraq, there are fears for the survival of another Christian minority in the region. The smaller the minority gets, the more vulnerable it gets — and the more likely it will be eradicated.”

Read Ray Nothstine’s interview with Shea, titled “A Rare and Tenuous Freedom,” in Religion & Liberty.

Over at Patheos, Joel J. Miller’s “Prayers of the persecuted church” reminds us that “the lull in aggression toward the church since the fall of communism might have dulled Western memories to the horrific slaughter and repressions of the twentieth century, but the lull seems over, and the church around the world is experiencing intense persecution.” Miller goes into some detail on the horrific martyrdom of Fr. Fadi Haddad and cites the Acton Institute interview with Metropolitan Hilarion posted here yesterday.

Also see “The plight of Syria’s Christians: ‘We left Homs because they were trying to kill us,’” a report by the Independent, a UK newspaper.

Over at The Claremont Institute, Hadley Arkes considers whether religious freedom is a “natural right.” His exploration of the question is lengthy and complex and, as with everything Prof. Arkes writes, worthy of serious consideration. Here is his conclusion:

It may be jarring in some quarters to say it, but it is eminently reasonable to be a theist, and quite as reasonable to understand that not everything done in the name of religion and theism is reasonable and defensible. What else explains the refusal of the law to allow a religious exemption from laws on homicide or theft or evading the laws on child labor or paying social security taxes? But the deeper truth reveals itself when we recognize that the Catholic church has been making natural law arguments in the public arena even as the bishops invoke religious freedom. The bishops invoke the claims of religion, but the uncomfortable truth is that the Church and its allies among Protestants and Jews have become the main sanctuaries for preserving the tradition of moral truths in a society in which the currents of relativism have eroded the academy, the media, and the professions. The Church and the religious stand contra mundum today, and appear so much at odds with the world, not because they, more than others, exalt “beliefs,” but because they have become the last redoubt for the insistent claims of reason. Among our major institutions they have become the main force in declaring publicly the understanding of those moral truths and natural rights that underlay this constitutional order from the beginning.

Without that underlying moral understanding and the doctrines of natural law, it would be impossible to explain a regime in which a system of law is built upon a body of first principles forming a fundamental law (or a “constitution”). Without that accompanying faith it would be hard to explain why we seem to think that human beings, wherever we find them, will have an equal claim to our sympathy and respect; that they are made in the image of something higher; that they are creatures of reason who deserve to be ruled with the rendering reasons for the laws imposed on them. Without all of that, it becomes harder to explain why we can accord to them the standing of “bearers of rights” flowing to them by nature. In short, then, without the moral understanding sustained now mainly by the religious, it would be hard to take seriously the notion that there are natural rights that command our respect because they are grounded in truths about “the human person.” That is the case for religion as a natural right, and the measure of our desperation is that, in the current state of our public life, the bishops find the gravest test of their preparation and learning as they try to explain the matter to their own public in a post-literate age.

(Via: Mirror of Justice)

For many on the Catholic left, the confusion of “non-negotiables” in Church teaching with matters of prudential judgment has become all too common. In this week’s Acton Commentary (published October 17), Dr. Don Condit looks at how Vice President Joseph Biden’s “facts” about Obamacare were received by the Catholic bishops. The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.

(more…)

The United States Conference of Catholic Bishops released a statement regarding remarks made by Vice-President Biden during last night’s debate.

According to the debate transcript from the Washington Post, Biden stated,

With regard to the assault on the Catholic church, let me make it absolutely clear, no religious institution, Catholic or otherwise, including Catholic Social Services, Georgetown Hospital, Mercy Hospital, any hospital, none has to either refer contraception, none has to pay for contraception, none has to be a vehicle to get contraception in any insurance policy they provide. That is a fact.

The Bishops responded, in part:

This is not a fact. The HHS mandate contains a narrow, four-part exemption for certain “religious employers.” That exemption was made final in February and does not extend to “Catholic social services, Georgetown hospital, Mercy hospital, any hospital,” or any other religious charity that offers its services to all, regardless of the faith of those served.

HHS has proposed an additional “accommodation” for religious organizations like these, which HHS itself describes as “non-exempt.” That proposal does not even potentially relieve these organizations from the obligation “to pay for contraception” and “to be a vehicle to get contraception.” They will have to serve as a vehicle, because they will still be forced to provide their employees with health coverage, and that coverage will still have to include sterilization, contraception, and abortifacients. They will have to pay for these things, because the premiums that the organizations (and their employees) are required to pay will still be applied, along with other funds, to cover the cost of these drugs and surgeries.

The fact is: Joe Biden got his facts wrong.

Financially strapped politicians in Europe think they may have found a way to tap into a new source of revenue: tax the Catholic Church.

Rubio, a city council member in Alcala, is leading an effort to impose a tax on all church property used for non-religious purposes. The financial impact on the Catholic Church could be devastating. As one of the largest landowners in Spain — with holdings that include schools, homes, parks, sports fields and restaurants — the church could owe up to 3 billion euros in taxes each year.

“We want to make a statement that the costs of the crisis should be borne equally by every person and institution,” said Rubio, a 36-year-old former accountant in his first term in office.

Similar efforts that target church coffers or powers are underway in neighboring countries. In Italy, Prime Minister Mario Monti has called for a tax on church properties or on those portions of properties that have a commercial purpose. In Ireland, the minister of education is fighting to end church control of many of the country’s primary schools, and the government has slashed in half the grants it gives poor families for first Communions. More than half the city councils in Britain have eliminated state subsidies for transportation to faith-based schools, leading to a precipitous drop in enrollment.

Once an untouchable institution in some parts of Europe, the Catholic Church has come under fire for its government subsidies at a time when the continent’s economies are faltering and the population is subject to painful cuts in jobs, benefits and pensions.

Read more . . .

Photo Credit: USA Today
Click for original source.

On Friday, representatives from the Orthodox and Roman Catholic churches, including His Holiness Kirill, Patriarch of Moscow and all Rus and Metropolitan Josef Michalik, President of the Polish Bishops’ Conference, signed a joint message committing to further work toward reconciliation between the Russian and Polish peoples and between the two churches. (more…)