Posts tagged with: Religion/Belief

Blog author: dpahman
posted by on Wednesday, March 14, 2012

Source: Wikimedia Commons. Public Domain.

Today marks the feast day of St. Benedict of Nursia, one of the fathers of Western monasticism. One of his most famous dictums was ora et labora: “pray and work.” His Rule served as the standard community rule for monasteries in the West for hundreds of years.

Consistent with his dictum, the Rule of St. Benedict contains some wonderful passages about the value of work in addition to other pious practices. For example, Benedict writes,

Idleness is inimical to the soul; and therefore the brethren ought to be occupied, at
fixed seasons, with manual work and again at fixed seasons with spiritual reading….

Knowing the spiritual dangers of idleness (such as boredom, depression, and gossip), Benedict prescribed regular daily work for the monks of any monastery that followed his rule. However, he did not absolutize the value of work, recommending time for rest and “spiritual reading.”

Furthermore, he offered consolation for those who labor in poverty:

And let them not be distressed if poverty or the needs of the place should require that they busy themselves about gathering in the crops with their own hands; for then are they truly monks, when they live by the work of their own hands, as did our fathers and the apostles.

Yet, he tempered even this by adding: “Let everything be done in moderation however on account of the faint-hearted.”

Indeed, we can see in St. Benedict’s Rule an excellent expression of the basic Christian view of the merits of work as well as its limitation for the sake of the worker:

To weak and delicate brethren let there be assigned such suitable occupation and duties that they be neither overcome of idleness nor so oppressed by exhaustion through work that they be driven to flight [from the monastery].

Due to the current economic condition of our country, many have had to settle for less than ideal work in order to make ends meet. St. Benedict provides a wonderful reminder about the honor inherent in all honest work, especially when enlivened with prayer.

I for one have worked at plenty of restaurants and factories and cleaned my fair share of toilets. Looking back, the best jobs (until I got my job here, of course) were not necessarily those at which I was the most comfortable but those in which I embraced St. Benedict’s dictum and united my labor with prayer. On this, his feast day, I hope others too, through him, can find satisfaction even in less-than-ideal jobs, embracing the vocation of prayer even if their desired vocation of work remains out of grasp.

All quotes from the Rule of St. Benedict are taken from The Rule of St. Benedict, translated into English. A Pax Book, preface by W.K. Lowther Clarke (London: S.P.C.K., 1931), which can be found online here.

Blog author: dpahman
posted by on Wednesday, March 14, 2012

The Journal of Markets & Morality is planning a theme issue for the Spring of 2013: “Integral Human Development,” i.e. the synthesis of human freedom and responsibility necessary for the material and spiritual enrichment of human life. According to Pope Benedict XVI,

Integral human development presupposes the responsible freedom of the individual and of peoples: no structure can guarantee this development over and above human responsibility. (Caritas in Veritate 17)

There is a delicate balance between the material and the spiritual, the institutional and the individual, liberty and responsibility undergirding this concept.

This tension can be felt in a similar sentiment from the Russian Orthodox Church’s Basic Teaching on Human Dignity, Freedom and Rights:

A society should establish mechanisms restoring harmony between human dignity and freedom. In social life, the concept of human rights and morality can and must serve this purpose. At the same time these two notions are bound up at least by the fact that morality, that is, the ideas of sin and virtue, always precede law, which has actually arisen from these ideas. That is why any erosion of morality will ultimately lead to the erosion of legality. (3.1)

And, again, among Protestants The Cape Town Commitment confesses a failure “to regard work in itself as biblically and intrinsically significant, as we have failed to bring the whole of life under the Lordship of Christ.” Indeed, in addition to the theoretical difficulty in articulating a coherent, Christian model for integral human development, there is the equally daunting task of practical implementation.

Read the full Call for Publications here.

Submission guidelines, subscription information, and digital archives are available at: www.marketsandmorality.com

For an example of the sort of submission we are looking for, see Manfred Spieker, “Development of the Whole Man and of All Men: Guidelines of the Catholic Church for Societal Development,” Journal of Markets & Morality 13.2. (Click on title to view PDF.)

The Journal of Markets & Morality is a peer-reviewed academic journal published twice a year–in the Spring and Fall. The journal promotes intellectual exploration of the relationship between economics and morality from both social science and theological perspectives. It seeks to bring together theologians, philosophers, economists, and other scholars for dialogue concerning the morality of the marketplace.

Blog author: jballor
posted by on Tuesday, March 13, 2012

Thomas Babington MacaulayLooking through my back stacks of periodicals the other day I ran across a review in Books & Culture by David Bebbington, “Macaulay in the Dock,” of a recent biography of Thomas Babington Macaulay. The essay takes its point of departure in Lord Acton’s characterization of Macaulay as “one of the greatest of all writers and masters, although I think him utterly base, contemptible and odious.”

As Bebbington writes, “Acton, a towering intellectual of the later 19th century, was at once a strongly ideological Liberal and an entirely faithful Catholic. He considered Macaulay insufficiently liberal, and Acton, as somebody aware of the eternal law of God, felt bound to censure the historian.” It is one of the marks of Lord Acton’s historical approach that he was unwilling to bracket the question of morality from his historical judgment. As Acton contended, “Moral precepts are constant through the ages and not obedient to circumstances.” The historian could not thus proceed as if such a moral order did not exist, or was irrelevant, to the events and actions of the past. In an essay on Acton’s view of the historian, Joseph Altholtz describes Acton’s “ideal of the historian as judge, as the upholder of the moral standard.”

The biography of Macaulay at issue is by Robert E. Sullivan, who Bebbington describes as “also of liberal inclinations; and he, too, is a loyal Catholic with a firm moral outlook. The result is a biography treating Macaulay as base, contemptible, and odious.” So in one sense, argues Bebbington, what we have in Sullivan’s work is an Acton-esque biography of Macaulay, which takes into account and, indeed, passes severe moral judgment on Macaulay.

As Bebbington concludes, the biography “is less history than indictment. Macaulay stands charged with being corrupted by power—not so much his own power, even though he sat in parliament and was twice a government minister, as the power wielded by Victorian Britain.” Macaulay was captured by the triumphalism of an empire at the height of its powers, and thus propagated an imperialistic ethic:

Macaulay pandered to his country’s taste for self-aggrandizement when it was unequivocally the most powerful nation on earth. Most crucially, he sanctioned genocide: “it is in truth more merciful,” wrote Macaulay in an essay of 1838, “to extirpate a hundred thousand human beings at once, and to fill the void with a well-governed population, than to misgovern millions through a long succession of centuries.” Sullivan returns to this judgment again and again, clearly deeply troubled by it. He is outraged that Macaulay has benefited over the intervening period from silence about his “imperial ethic of extermination.” Sullivan will not remain silent.

In this way, Sullivan is seen as taking up Acton’s mantle. For as Bebbington writes, Sullivan’s critical attitude

is very much what Acton might have adopted. Acton famously remarked that “Power tends to corrupt, and absolute power corrupts absolutely.” Sullivan, who alludes to a version of the dictum at one point without naming Acton, holds it to be true. He also maintains Acton’s principle that the historian must make rigorous moral judgments. For Acton, persecution was an unpardonable crime. In the same way, Sullivan believes that mass murder must be condemned as an execrable evil.

Lord ActonBebbington proceeds to outline many of the potential pitfalls of such an approach, and how they actually come to fruition in Sullivan’s work: “We do not know what allowance has to be made for conditions in the past.” In Bebbington’s view, Sullivan brings a kind of persecuting zeal to his indictment of Macaulay that “turns his book into a pursuit of his quarry for almost every imaginable misdeed.” Bebbington thus concludes, “Macaulay may have shared in the corruption that Acton attributed to any who exercise power, but he was not as black as he is painted here. He was not base, contemptible, and odious.”

Now it must also be said that Lord Acton characterized Macaulay as such in a letter, and not in a work of historical biography. The application of moral critique need not be pressed to the extreme to become relevant to historical judgment. Even if Sullivan’s work applies such moralizing into excess, however, it is not necessarily an indictment of Lord Acton’s approach, for the abuse of a thing is no argument against its proper use.

Indeed, a more thoroughgoing application of Lord Acton’s dictum about the corrupting tendency of power would apply it to the power the historian exerts as well. This stance of sitting in judgment on the far side of history can turn into a kind of self-righteousness, which corrupts the reliability and the veracity of the historian’s work. This is perhaps why Altholtz describes Acton’s view as “the most noble ideal ever proposed for the historian,” but goes on to say that “it is an ideal that has been rejected, perhaps with grudging respect, by all historians, including myself.” As Scripture makes clear, God is the only one who impeccably judges the hearts and deeds of men: “At the set time that I appoint I will judge with equity,” says the Lord (Psalm 75:2 ESV).

The power of the historian in exercising moral judgments may well tend to corrupt and therefore need to be circumscribed. But this is not an argument against all exercise of such power. It does mean, however, that Lord Acton’s twin ideals of moral judgment and objectivity must be held together, or ultimately not at all.

Blog author: flair
posted by on Monday, March 12, 2012

Kishore Jayabalan, the Acton Institute’s Rome office director, was interviewed by the Zenit news agency in an article titled, “Is Taxing the Church a Real Solution for Italy?” In the article, Jayabalan discusses the history of the Italian state and its imposition of property taxes on the Roman Catholic Church’s land holdings, residences and non-profit businesses.

Sometimes in the past, particularly under Napoleonic rule and before the Lateran Pacts, the institution of property tax was often a subject of state persecution of the Church in economic terms. Mr. Jayabalan answers critical questions about the reasons behind Italy’s evolving (or rather “revolving”) fiscal policies and historic land expropriations to the Church’s detriment.

The Church has traditionally been exempt from paying ICI [property tax] on non-commercial entities because they serve a social purpose. The old law actually exempted entitles that were ‘predominantly’ non-commercial. The new law exempts simply non-commercial entities, so there will be some re-defining of what is non-commercial or not by the Italian Ministry of the Economy. Jewish, Muslim, and other religious, and for that matter secular, non-profits were also ICI-exempt, so this was not a case of special pleading for the Catholic Church in Italy, even though Catholic institutions dwarf the others numerically…

Of course this is not the first time the Church has been muscled out of land. Napoleon’s massive cash taxes upon his conquest of Italy were designed to force noble families (generally with very close ties to the Church) out of their lands and titles. Napoleon spared the Church the niceties of taxes, choosing to simply expropriate the property. The unification of Italy as well saw Church lands, art and lives lost as the new nation was formed. But even this was nothing new. After all Nero had blamed the Christians for a fire he set to clear some land in downtown Rome, so in the end Sts. Peter and Paul and 900 other Christians were killed for a real estate deal.

To read Jayabalan’s full interview, go here.

Phillip Long is a professor of Bible and Biblical Languages at Grace Bible College in Grand Rapids, Michigan and blogs over at Reading Acts. Phil does not normally review this kind of book, but was drawn to it due to Abraham Kuyper’s popularity and his contribution to worldview issues today.

Long shares some good observations and this book and its relevance for Christianity today, particularly those with an aversion to the study of science and the pursuit of a career in art.

(more…)

In a new analysis in Crisis Magazine, Acton Research Director Samuel Gregg examines “the shifting critiques” of the pontificate of Benedict XVI including the latest appraisal that the world is losing interest in the Catholic Church particularly because of its declining geopolitical “relevance.” But how do some of these critiques understand relevance?

On one reading, it involves comparisons with Benedict’s heroic predecessor, who played an indispensible role in demolishing the Communist thug-ocracies that once brutalized much of Europe. But it’s also a fair bet that “relevance” is understood here in terms of the Church’s capacity to shape immediate policy-debates or exert political influence in various spheres.

Such things have their own importance. Indeed, many of Benedict’s writings are charged with content which shatters the post-Enlightenment half-truths about the nature of freedom, equality, and progress that sharply constrict modern Western political thinking. But Benedict’s entire life as a priest, theologian, bishop, senior curial official and pope also reflects his core conviction that the Church’s primary focus is not first-and-foremost “the world,” let alone politics.

Read “Benedict XVI and the Irrelevance of ‘Relevance’” on the website of Crisis Magazine.

Blog author: jballor
posted by on Wednesday, March 7, 2012

Galatians 2:10 reads, “All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.” This is the conclusion to the Jerusalem Council, in which Paul and the leaders in Jerusalem are reconciled and unified, and where is decided that Paul and Barnabas “should go to the Gentiles, and they [James, Peter, and John] to the circumcised” (v. 9).

The concluding point that both groups are to keep in mind in their respective ventures is that they “remember the poor.” This will have some important significance for Paul and the Jerusalem Christians later on, as Paul brings the gifts of support from the Gentile churches to relieve the suffering of the church in Jerusalem (see Acts 24:17).

The first volume of the Reformation Commentary on Scripture series includes Galatians, and includes some interesting considerations from various reformers on this text. Luther observes that “it is the task of a good pastor to be mindful of the poor. Wherever the church is there will be poor people, and more often than not they are the only true disciples of the gospel.” Wealth can be a powerful temptation.

WolfgangMusculusBut in the account of Wolfgang Musculus (a little-known reformer with whom I am well familiar) on this text, we find too that poverty has its own temptations. Musculus writes, “There was a great need of this advice concerning both the earthly life of the faithful poor and the nature of religion itself. There was a real danger that not only would their bodies succumb to hunger but also that their souls would succumb to the temptation to defect and revert to Judaism. Hunger is a dangerous persuader and the one most closely linked to poverty” (emphasis added).

This recognition of the relationship between bodily needs and spiritual goods reminds me also of the following from the Puritan Richard Baxter, in a treatise on Galatians 6:10:

Do as much good as you are able to men’s bodies, in order to the greater good of souls. If nature be not supported, men are not capable of other good. We pray for our daily bread before pardon and spiritual blessings, not as if we were better, but that nature is supposed before grace, and we cannot be Christians if we be not men; God hath so placed the soul in the body, that good or evil shall make its entrance by the bodily sense to the soul.

Acton On The AirDr. Samuel Gregg, Acton’s Director of Research, has become something of a regular guest on Kresta in the Afternoon of late; below you’ll find audio of his two most recent appearances.

Leading off, Sam appeared with host Al Kresta on February 15th to discuss Pope Benedict’s concept of the dictatorship of relativism in the context of the HHS mandate debate, and the potential consequences of the death of absolute truth. Listen via the audio player below:

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Then, on the 22nd, Dr. Gregg made another appearance with Kresta to discuss the concept of ordered liberty, contrasting the concepts of freedom for excellence vs. freedom of indifference. You can listen to the interview below, and if you’re interested, head over to the Acton bookshoppe to pick up a copy of On Ordered Liberty, his book on the same topic.

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In his homily on Lent Cardinal George warned that if the HHS Mandate is not changed Catholic schools, hospitals, and other social services will have to be shut down. Take a look at this post at by Ed Morrissey at Hot Air, What if the Catholic Bishops aren’t Bluffing? to see what closing down schools and hospitals would mean.

Morrissey writes in his article for the Fiscal Times

The Catholic Church has perhaps the most extensive private health-care delivery system in the nation. It operates 12.6 percent of hospitals in the U.S., according to the Catholic Health Association of the U.S., accounting for 15.6 percent of all admissions and 14.5 percent of all hospital expenses, a total for Catholic hospitals in 2010 of $98.6 billion. Whom do these hospitals serve? Catholic hospitals handle more than their share of Medicare (16.6 percent) and Medicaid (13.65) discharges, meaning that more than one in six seniors and disabled patients get attention from these hospitals, and more than one in every eight low-income patients as well. Almost a third (32 percent) of these hospitals are located in rural areas, where patients usually have few other options for care.

The poor and working class families that get assistance from Catholic benefactors would end up having to pay more for their care than they do under the current system. Rural patients would have to travel farther for medical care, and services like social work and breast-cancer screenings would fall to the less-efficient government-run institutions. That would not only impact the poor and working class patients, but would create much longer wait times for everyone else in the system. Finally, over a half-million people employed by Catholic hospitals now would lose their jobs almost overnight, which would have a big impact on the economy as well as on health care.

(HT: Catholic Culture) Note: One in six patients receives care in a Catholic hospital in the United States.

February 26, 2012

What are you going to give up this Lent?

By Francis Cardinal George, O.M.I.

The Lenten rules about fasting from food and abstaining from meat have been considerably reduced in the last forty years, but reminders of them remain in the fast days on Ash Wednesday and Good Friday and in the abstinence from meat on all the Fridays of Lent. Beyond these common sacrifices that unite us spiritually to the passion of Christ, Catholics were and are encouraged to “give up” something voluntarily for the sake of others. Often this is money that could have been used for personal purposes and instead is given to help others, especially the poor.

This year, the Catholic Church in the United States is being told she must “give up” her health care institutions, her universities and many of her social service organizations. This is not a voluntary sacrifice. It is the consequence of the already much discussed Department of Health and Human Services regulations now filed and promulgated for implementation beginning Aug. 1 of this year.

Why does a governmental administrative decision now mean the end of institutions that have been built up over several generations from small donations, often from immigrants, and through the services of religious women and men and others who wanted to be part of the church’s mission in healing and education? Catholic hospitals, universities and social services have an institutional conscience, a conscience shaped by Catholic moral and social teaching. The HHS regulations now before our society will make it impossible for Catholic institutions to follow their conscience.

So far in American history, our government has respected the freedom of individual conscience and of institutional integrity for all the many religious groups that shape our society. The government has not compelled them to perform or pay for what their faith tells them is immoral. That’s what we’ve meant by freedom of religion. That’s what we had believed was protected by the U.S. Constitution. Maybe we were foolish to believe so.

What will happen if the HHS regulations are not rescinded? A Catholic institution, so far as I can see right now, will have one of four choices: 1) secularize itself, breaking its connection to the church, her moral and social teachings and the oversight of its ministry by the local bishop. This is a form of theft. It means the church will not be permitted to have an institutional voice in public life. 2) Pay exorbitant annual fines to avoid paying for insurance policies that cover abortifacient drugs, artificial contraception and sterilization. This is not economically sustainable. 3) Sell the institution to a non-Catholic group or to a local government. 4) Close down.

In the public discussion thus far, efforts have been made to isolate the bishops from the Catholic faithful by focusing attention exclusively on “reproductive” issues. But the acrimony could as easily focus next year or the year after on assisted suicide or any other moral issue that can be used to distract attention from the attack on religious liberty. Many will recognize in these moves a tactic now familiar in our public life: those who cannot be co-opted are isolated and then destroyed. The arguments used are both practical and theoretical.

Practically, we’re told that the majority of Catholics use artificial contraception. There are properly medical reasons, in some circumstances, for the use of contraceptive pills, as everyone knows. But even if contraceptives were used by a majority of couples only and exclusively to suppress a possible pregnancy, behavior doesn’t determine morality. If it can be shown that a majority of Catholic students cheat on their exams, it is still wrong to cheat on exams. Trimming morality to how we behave guts the Gospel call to conversion of life and rejection of sin.

Theoretically, it is argued that there are Catholic voices that disagree with the teaching of the church and therefore with the bishops. There have always been those whose personal faith is not adequate to the faith of the church. Perhaps this is the time for everyone to re-read the Acts of the Apostles. Bishops are the successors of the apostles; they collectively receive the authority to teach and govern that Christ bestowed upon the apostles. Bishops don’t claim to speak for every baptized Catholic. Bishops speak, rather, for the Catholic and apostolic faith. Those who hold that faith gather with them; others go their own way. They are and should be free to do so, but they deceive themselves and others in calling their organizations Catholic.

Since 1915, the Catholic bishops of the United States have taught that basic health care should be accessible to all in a just society. Two years ago, we asked that whatever instruments were crafted to care for all, the Hyde and Weldon and Church amendments restricting funding for abortion and respecting institutional conscience continue to be incorporated into law. They were excluded. As well, the present health care reform act doesn’t cover entire sections of the U.S. population. It is not universal.

The provision of health care should not demand “giving up” religious liberty. Liberty of religion is more than freedom of worship. Freedom of worship was guaranteed in the Constitution of the former Soviet Union. You could go to church, if you could find one. The church, however, could do nothing except conduct religious rites in places of worship-no schools, religious publications, health care institutions, organized charity, ministry for justice and the works of mercy that flow naturally from a living faith. All of these were co-opted by the government. We fought a long cold war to defeat that vision of society.

The strangest accusation in this manipulated public discussion has the bishops not respecting the separation between church and state. The bishops would love to have the separation between church and state we thought we enjoyed just a few months ago, when we were free to run Catholic institutions in conformity with the demands of the Catholic faith, when the government couldn’t tell us which of our ministries are Catholic and which not, when the law protected rather than crushed conscience. The state is making itself into a church. The bishops didn’t begin this dismaying conflict nor choose its timing. We would love to have it ended as quickly as possible. It’s up to the government to stop the attack.

If you haven’t already purchased the Archdiocesan Directory for 2012, I would suggest you get one as a souvenir. On page L-3, there is a complete list of Catholic hospitals and health care institutions in Cook and Lake counties. Each entry represents much sacrifice on the part of medical personnel, administrators and religious sponsors. Each name signifies the love of Christ to people of all classes and races and religions. Two Lents from now, unless something changes, that page will be blank.

The observance of Lent reminds us that, in the end, we all stand before Christ and give an accounting of our lives. From that perspective, I ask lay Catholics and others of good will to step back and understand what is happening to our country as the church is despoiled of her institutions and as freedom of conscience and of religion become a memory from a happier past. The suffering being imposed on the church and on society now is not a voluntary penance. We should both work and pray to be delivered from it.

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