Given our tendency to veer too far in either direction (stewardship or economics), and to confine our Christian duties to this or that sphere of life, the diagram is particularly helpful in demonstrating the overall interconnectedness of things.
In USA Today comes this story from the Associated Press:
VATICAN CITY (AP) — Pope Francis on Wednesday permanently removed a German bishop from his Limburg diocese after his 31 million-euro ($43-million) new residence complex caused an uproar among the faithful.
Francis had temporarily expelled Monsignor Franz-Peter Tebartz-van Elst from Limburg in October pending a church inquiry.
At the center of the controversy was the price tag for the construction of a new bishop’s residence complex and related renovations. Tebartz-van Elst defended the expenditures, saying the bill was actually for 10 projects and there were additional costs because the buildings were under historical protection.
But in a country where Martin Luther launched the Reformation five centuries ago in response to what he said were excesses and abuses within the church, the outcry was enormous. The perceived lack of financial transparency also struck a chord since a church tax in Germany brings in billions a year to the German church.
The Vatican said Wednesday that the inquiry into the renovation found that Tebartz-van Elst could no longer exercise his ministry in Limburg and that Francis had accepted his resignation, which was originally offered Oct. 20.
Back in October, I was part of a panel of guests on the BBC program World Have Your Say, discussing the question, “Should Religious Leaders Live a Modest Life?” The springboard for the conversation was the scandal surrounding Monsignor Franz-Peter Tebartz-van Elst.
Hoselton begins by surveying the range of evils that “threaten the well-being of the home,” as well as the dire state of the cultural landscape as it pertains to such matters. “No family evades the consequences of evil,” he concludes.
Yet he wonders: “Does the problem lie in the institution of the family itself? Would the world be better off if we abandoned the family altogether?”
Relying heavily on Bavinck, Hoselton argues that society needs a heavy dose and renewed sense of Christian theology if the family is to truly flourish. “Christians may not permit their conduct to be determined by the spirit of the age,” Bavinck writes, “but must focus on the requirement of God’s commandment,” showing “in word and deed what an inestimable blessing God has granted to humanity” with the gift of family.
Hoselton proceeds to offer the following key points as an initial foundation for the type of framework that’s needed:
God created the family beautiful and good. God is the most committed advocate for the family. “The history of the human race begins with a wedding,” and God himself officiated it. He created a compatible partner for Adam as a gift, blessed the couple, and commanded them to bear his image, multiply families, and subdue the earth (Genesis 1:28). As Bavinck said, “God’s artistic work comes into existence bearing the name of home and family.” God created humans to reflect the relational love within the Trinity, and he appointed the family as the supreme instrument toward this end. (more…)
Today at Ethika Politika, I review Fr. Philip LeMasters’ recent book The Forgotten Faith: Ancient Insights from Contemporary Believers from Eastern Christianity.
With regards to the book’s last chapter, “Constantine and the Culture Wars,” I write,
… LeMasters does a good job in acknowledging the line between principles of faith and morality on the one hand, and prudential judgments that may not be as clear-cut on the other. He does not give the impression of advocating any specific political program; indeed, he explicitly disavows such a project:
Religious groups that are strongly identified with politics risk becoming so entangled in debates shaped by interest groups that their distinctive witness is obscured. To give the impression of being merely a political party at prayer is a good way to make people think that the church has little to say to the world that the world does not already know on its own terms.
He does not use this as an excuse, however, to disengage from political life. He only highlights that in applying the teachings of the Church to our present, political context, we ought not to expect any concrete embodiment of our ideals, and we should be wary of any person or group that makes such a claim.
This is a point, I believe, worth dwelling on. (more…)
Religion & Ethics Newsweekly featured the following video on Dorothy Day. Her cause for canonization in the Catholic Church has been championed by Cardinal Timothy Dolan, who says Day’s life represents so much of the struggle of our times.
So there was sexual immorality, there was a religious search, and there was a pregnancy out of wedlock and an abortion. Her life, of course, like Saul on the way to Damascus, was radically changed when she became introduced to Jesus Christ and his church, and after that she became an apostle.
The Catholic Worker Movement, which Day founded, continues to feed people across the globe, and has never received government funding. It remains both a local organization, staffed by neighborhood folks, and an international community, reaching nations like Uganda and Scotland. Day is described in this piece as an “independent woman” who looked for guidance from the community of saints.
I have been known to make certain comparisons between the punitive HHS mandate and King Nebuchadnezzar’s infamous power trip — an analogy that casts the Green Family and others like them as the Shadrachs, Meshachs, and Abednegos of modern-day coercion subversion.
As I wrote just over a year ago:
As we continue to see Christian business leaders refusing to bow to King Nebuchadnezzar’s Golden Image—choosing economic martyrdom over secularist conformity—the more this administration’s limited, debased, and deterministic view of man and society will reveal itself. Through it all, even as the furnace grows hotter and hotter, Christians should remember that a Fourth Man stands close by, offering peace and protection according to a different system altogether.
Having already connected such dots, it’s worth noting that, in a recent profile, Hobby Lobby’s CEO seems to be sniffing the same stuff:
Lately, it’s the Book of Daniel that comes often to [Steve Green’s] mind. In Chapter 3, Shadrach, Meshach and Abednego would rather face a fiery furnace than bow to an idol at the command of King Nebuchadnezzar.
I am looking forward to presenting a paper at an upcoming colloquium in Berekely on July 16-20: “What has Athens to do with Jerusalem: Dialogue between Philosophy and Theology in the 21st Century.”
From the colloquium press release:
The Province of the Most Holy Name of Jesus (Western U.S.A.) and its center of studies, the Dominican School of Philosophy and Theology, will host a colloquium to discuss the intersection of philosophy and theology, titled: “What has Athens to do with Jerusalem? Dialogue between Philosophy and Theology in the 21st Century.” Scheduled for July 16-20, 2014, in Berkeley, California, the event will gather scholars from academia and from the Dominican Order throughout the world. Philosophers and theologians will explore the theological implications of current work in philosophy, as well as philosophical questions that arise in theology today. This is to be the first of a triennial series on the intersection between philosophy and theology.
Plenary session presenters include John Searle from the University of California at Berkeley and Michael Dodds, OP, from the Dominican School of Philosophy and Theology, as well as many others from around the world, including Edward Feser (Pasadena City College, Pasadena, California), Alfred Freddoso (University of Notre Dame), John O’Callaghan (University of Notre Dame), Michał Paluch, OP (Dominican House of Studies, Krakow, Poland), Robert Sokolowski (Catholic University of America), and Linda Zagzebski (University of Oklahoma). Details, including registration information, may be found at www.dspt.edu/conversation2014. (more…)
An aristocratic British teenager is kidnapped by pirates, sold into slavery, escapes and returns home, becomes a priest, returns to his land of captivity and face off against hordes of Druids. Here are five facts about the amazing life of St. Patrick, the Indiana Jones of Christian saints:
1. Taken from his home in southern Britain, Patrick was captured by pirates in A.D. 405 when he was only sixteen years old and sold into slavery in Ireland. He would spend over half a decade as a captive in the pagan land of Druids. During his captivity, Patrick embraced the Christian faith of his upbringing, something that had mattered little to him before his kidnapping.
2. Patrick managed to escape Ireland and make his way back to his home in Britain. Inspired by a dream, he sensed God’s call to return to Ireland in order to share the gospel with the pagans. Patrick assumed he’d meet his demise in Ireland, yet never feared. “Daily I expect to be murdered or betrayed or reduced to slavery if the occasion arises,” he said. “But I fear nothing, because of the promises of heaven.”
3. Pagan kings and warlords felt threatened by Patrick’s missionary work. But Patrick was able obtain the favor of local leaders and to gain safe passage by paying bribes to authorities in Ireland. Of the bribes he paid, Patrick said, “I do not regret this nor do I regard it as enough. I am paying out still and I shall pay out more.”
4. A legend often associated with St. Patrick is that he drove the snakes out of Ireland and into the sea during one of his sermons. But snakes are not actually found in post-glacial Ireland because of the country’s geographical position. Some historians believe the snake imagery in the legend alludes to Patrick banishing Druids from Ireland.
5. Though we can’t be sure when Patrick died, tradition holds that he lived into his seventies and died on March 17 in the latter half of the fifth-century A.D. In twenty-five or thirty years of evangelistic work, he led thousands of Irish pagans to Christ and was responsible for Ireland’s becoming one of the most Christian nations in Europe. For this reason he is called “the apostle of the Irish.”
Mark Tooley of IRD highlights a talk by Michael Novak, “Jesus Was a Small Businessman.” Speaking to students at the Catholic University of America, Novak observed:
When he was the age of most of you in this room, then, Jesus was helping run a small business. There on a hillside in Nazareth, he found the freedom to be creative, to measure exactly, and to make beautiful wood-pieces. Here he was able to serve others, even to please them by the quality of his work. Here he helped his family earn its own way. Creativity, exactitude, quality, beauty, service to others, independence – this was the substance of his daily life. In preparation for all that was to come.
Novak’s claims about Jesus being a small businessman may be a bit provocative, as Tooley puts it, but hopefully in a positive sense of provoking greater considered reflection.
Indeed, Novak’s claims have a clear precedent in CST, as in Laborem Exercens section 26, titled “Christ, the Man of Work,” which reads in part: “For Jesus not only proclaimed but first and foremost fulfilled by his deeds the ‘gospel’, the word of eternal Wisdom, that had been entrusted to him. Therefore this was also ‘the gospel of work’, because he who proclaimed it was himself a man of work, a craftsman like Joseph of Nazareth.”
You can read the whole text of Novak’s address, “For Catholics, the Vocation of Business is the Main Hope for the World’s Poor,” given at CUA this past January.
One month ago, I posted a link to a survey asking ten questions about what people look for in a pastor, promising to post the results one month later. The idea was to try to shed some light on the disconnect between supply and demand when it comes to ministers looking for a call and churches looking for a minister.
The first thing that should be said is that, while I am grateful to all who participated, the sample size is too small to be significant. 71 people took the survey. Nevertheless, we can still reflect on the results with the hope that future studies may yield more insight.
By tradition, there were 1 Anabaptist, 7 Baptists, 1 Church of Christ member, 4 Eastern Orthodox, 2 Episcopalians or Anglicans, 2 Lutherans, 21 Prebyterians or other Reformed, 3 Methodists, 13 Non-Denominational Christians, 2 Pentecostals, and 16 Roman Catholics. (more…)