The Markets, Culture, and Ethics Project’s Third International Colloquium on Christian Humanism in Economics and Business, “Free Markets with Solidarity and Sustainability: Facing the Challenge” conference is coming up this October 22-23 at the Catholic University of America in Washington DC. Academic conferences do not necessarily strive to be attractive or inviting (13 word titles and 13 letter words aren’t really all that “catchy”). But I would encourage anyone who is in the area or who is willing to make the trip to seriously consider attending this one. But why this conference? (more…)
The United States Conference of Catholic Bishops’ (USCCB) Ad Hoc Committee for Religious Liberty released an Easter week statement titled “Our First, Most Cherished Liberty.” The document outlines recent threats to religious liberty in the States and abroad while endorsing an upcoming “Fortnight for Freedom” to defend what it calls “the most cherished of American freedoms.”
We suggest that the fourteen days from June 21—the vigil of the Feasts of St. John Fisher and St. Thomas More—to July 4, Independence Day, be dedicated to this “fortnight for freedom”—a great hymn of prayer for our country. Our liturgical calendar celebrates a series of great martyrs who remained faithful in the face of persecution by political power—St. John Fisher and St. Thomas More, St. John the Baptist, SS. Peter and Paul, and the First Martyrs of the Church of Rome. Culminating on Independence Day, this special period of prayer, study, catechesis, and public action would emphasize both our Christian and American heritage of liberty. Dioceses and parishes around the country could choose a date in that period for special events that would constitute a great national campaign of teaching and witness for religious liberty.
This thoughtful and well-reasoned statement is a necessary read not just for Catholics, but for all concerned with religious liberty. To read it in its entirety, click on the link above.
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.
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.
I thought it would be a good idea to feature a few articles on the Civil War in Religion & Liberty. I asked Mark Summers, a historian from Virginia to pen something on the topic. I have known Summers for over a decade and I knew that he understood the Acton Institute and Religion & Liberty enough to deliver. He is a first class historian and the ideas for the articles were entirely his own.
The first piece, “The Great Harvest: Revival in the Confederate Army during the Civil War” is a fascinating look at the evangelical revivals that spread through the Confederate ranks. The revivals, and of course the war itself, definitely played a significant role in shaping today’s strong religious vibe in the American South. Summers says himself in the piece,
Prior to the American Revolution, New England had been the “Bible Belt” of America, while church attendance in the South was scant. The Second Great Awakening shifted the culture of Dixie, and America as a whole. The revivals took hold in the “backcountry” amongst the yeoman. Southern evangelism reflected the charismatic and independent character of the Appalachian farmers. Southern yeomen declared their independence from the staid faith of the plantation gentry. While planters dominated politics and business, humbler folk shaped the culture of Southern Sundays.
Summers wrote about the Catholic Church and Catholic soldiers in the Fall 2011 R&L. He primarily focused on Catholics in the North and how the Church was unique from American Protestantism with its ability to stay unified despite the horrific conflict. Those who have studied American Protestant history are well aware that many denominations split along sectional lines and many of the divisions we have today resulted or were exacerbated by the Civil War. Summers notes,
Indeed, it was this unity of the Catholic Church which proved unique among American Christianity. While Protestant denominations split over theological and sectional lines, the Catholic Church stood as the only major church which remained united during the war, even if its congregants fought on opposite sides.
These two articles tell powerful stories about faith in this country during its bloodiest, most heartbreaking period. The country had never seen or experienced such a massive slaughter of life. The pieces authored by Summers tell a story about our own American history but they also tell the story that points to the ancient truth, and that is that God is at work redeeming that which is separated, broken, and in despair. In the words of Isaiah:
Arise, shine, for your light has come, and the glory of the LORD rises upon you. See, darkness covers the earth and thick darkness is over the peoples, but the LORD rises upon you and his glory appears over you. Nations will come to your light, and kings to the brightness of your dawn. (Isaiah 60:1-3)
Acton’s prolific director of research Samuel Gregg writes at Crisis Magazine about those who would modernize the Catholic Church (theologically): “Dissenting Catholics’ Modernity Problem.” His reflection centers on the thought of Pope Benedict XVI, whose recent visit toGermany brought the modernizers out of the woodwork, and whose speeches and writings have placed the faithful in their proper context.
Judging from the hundreds of thousands of Germans who attended and watched Pope Benedict XVI’s September trip to his homeland (not to mention the tsunami of commentaries sparked by his Bundestag address), the pope’s visit was — once again — a success. And, once again, it was also an occasion for self-identified dissenting Catholics to inform the rest of us what the Church must do if it wants to remain “relevant.” To no-one’s surprise, their bottom-line remains the same. The Church is “out of touch.” Why? Because it’s insufficiently “modern.”
The “we-must-be-more-modern” argument reflects the workings of a logic that privileges whatever is considered “contemporary” (an ever-moving target) over the knowledge imparted by Christ to His Church from its very beginning.
Such reasoning often runs along the following lines. In modernity, X is considered not good; ergo, the Church must accept X is not good. Or, modern people regard X as good or licit; ergo, the Church should teach X is good or licit.
You don’t need to be a professional philosopher to recognize that these are what logicians call non sequiturs: arguments in which the conclusions don’t follow from the premises. The fact that something is considered modern tells us nothing about its goodness or evil, let alone whether it conforms to the truth found in Divine Revelation. It also produces very strange arguments such as the claim made in 1968 (of course) by the ex-Jesuit theologian John Giles Milhaven, that “modern people” (whoever they are) by virtue of their “modernity of spirit” (whatever that means) enjoyed a type of “standing dispensation” from God to pursue what they “feel” to be good.
Gregg sets this post-Enlightenment ethic of feelings against the Church’s foundation in reason, which makes it truly catholic. Those who would re-orient the Church,
marginalize the conviction that the fullness of Christian truth is to be found in the reasonable faith entrusted to and proclaimed by the Church. And the faith of that Church goes beyond the particular views held by us today to embrace the right belief (orthos-doxa) of the whole communio of believers, the living and the dead, from the apostles onward — the truth of which is confirmed by the consensus of the Church Fathers, the lives of the saints, the witness of the martyrs, and the teaching authority of the successors of Peter and the other apostles.
Of course, Catholicism doesn’t have an in-principle opposition to the post-Enlightenment world per se, any more than it allegedly locates everything that is good and true in the 13th century. Any effort to associate the fullness of Catholic faith with any one historical period risks relativizing those truths knowable by faith and reason that transcend time and bind Catholics across the ages.
Perhaps such a relativizing is what many dissenting Catholic activists want. If so, they should concede that this would mean making the Church in their own image rather than that of Christ the Logos. And there is no surer way of making the Church truly irrelevant in a modern world that desperately needs more reason and light than emotivism and darkness.
Full text here.
In the wake of the release of the Vatican’s Note on Global Financial Reform, the media has called on Acton for comment and analysis. Presented here are three interviews on the topic from the past few days; we’ll post more as audio becomes available.
On Monday afternoon, Acton’s Director of Research Dr. Samuel Gregg joined host Al Kresta on Kresta in the Afternoon to discuss the problems with the note:
The following day, Dr. Gregg joined host Drew Mariani on Relevant Radio to discuss the same topic:
Finally, on Tuesday Acton President Rev. Robert A. Sirico made an appearance on Kresta in the Afternoon that served as a preview to his discussion of the good and bad portions of the Vatican’s note in today’s Wall Street Journal, and sheds light on exactly what a “note” from the Vatican is:
Update: Sam Gregg audio clips are now working!
With Europe’s traditional moral framework – Christianity – under increasing attack, the Roman Catholic and Russian Orthodox churches are drawing closer in order to combat the forces of secularism and “Christophobia.” Rev. Johannes L. Jacobse looks at efforts to set aside long held theological disputes and forge a unity of action on social questions. Subscribe to the free weekly ANC and other Acton publications here.
With the Rise of Militant Secularism, Rome and Moscow Make Common Cause
By Rev. Johannes L. Jacobse
The European religious press is abuzz over recent developments in Orthodox – Catholic relations that indicate both Churches are moving closer together. The diplomatic centerpiece of the activity would be a meeting of Pope Benedict and Patriarch Kyrill of the Russian Orthodox Church that was first proposed by Pope John Paul II but never realized. Some look to a meeting in 2013 which would mark the 1,700th anniversary of the signing of the Edict of Milan when Constantine lifted the persecution of Christians. It would be the first visit between the Pope of Rome and Patriarch of Moscow in history.
A few short years ago a visit between Pope and Patriarch seemed impossible because of lingering problems between the two Churches as they reasserted territorial claims and began the revival of the faith in post-Soviet Russia, Ukraine and elsewhere. The relationship grew tense at times and while far from resolved, a spirit of deepening cooperation has nevertheless emerged. Both Benedict and Kyrill share the conviction that European culture must rediscover its Christian roots to turn back the secularism that threatens moral collapse.
Both men draw from a common moral history: Benedict witnessed the barbarism of Nazi Germany and Kyrill the decades long communist campaign to destroy all religious faith. It informs the central precept in their public ministry that all social policy be predicated on the recognition that every person has inherent dignity and rights bestowed by God, and that the philosophical materialism that grounds modern secularism will subsume the individual into either ideology or the state just as Nazism and Communism did. If Europe continues its secular drift, it is in danger of repeating the barbarism of the last century or of yielding to Islam.
The deepening relationship does not portend a union between Catholicism and Orthodoxy. Roman Catholics are more optimistic about unity because they are less aware of the historical animus that exists between Catholics and Orthodox. Nevertheless, while the increasing cooperation shows the gravity of the threat posed by secularism, it also indicates that the sensitive historical exigencies can be addressed in appropriate ways and times and will not derail the more pressing mission.
The cooperation has also caused the Churches to examine assumptions of their own that may prove beneficial in the long run. The meaning of papal supremacy tops the list.
On the Orthodox side the claims to a universal jurisdictional supremacy of the Patriarch of Rome have been rejected since (indeed, was a cause of) the Great Schism of 1054 (see here and here . That said, the Orthodox see the Pope of Rome as the rightful Patriarch of the Church of Rome and could afford him a primacy of honor in a joint council but not jurisdiction.
On the other side, the Orthodox do not have a Magisterium, a centralized Church structure that speaks for all the Orthodox in the world. This has led to some fractious internal wrangling throughout the centuries although doctrine and teaching has remained remarkably consistent.
It will come as no surprise for anyone to know that the Orthodox have difficulties with some of the claims made by the Catholic Church concerning the precise responsibilities and the nature of the authority associated with the Bishop of Rome. The Catholic Church has long recognized this as a basic difference between the Orthodox and Catholic worlds. The rise of militant secularism, however, and the cultural challenges this creates for Orthodox and Catholic Christians alike, have focused everyone’s minds on how they can cooperate to address these issues of ethics and culture.
Protestants have a stake in the outcome as well particularly as attitudes have softened towards Rome due in large part to Pope John Paul II’s exemplary leadership during the collapse of communism in the last century. Protestant ecclesiology has no real place for priest or pope which makes the nature of discussions between them and the Catholics or Orthodox entirely different. Nevertheless, as the soul denying ramifications of secularism become more evident, an increasing number look to the Catholic and Orthodox Churches for leadership.
The most visible ambassador for the Orthodox Church is Oxford-educated Metropolitan Hilarion Alfeyev of Volokomansk who runs the Department of External Church Relations of the Russian Orthodox Church. Observers report that a deep respect and even genuine fondness exists between Hilarion and Benedict which has contributed to the recent thaw.
Both of them note with alarm the increasing attacks on the Christian faith in Europe and on Christians themselves in other parts of the world, a development they term “Christophobia.” Hilarion brought these points forward several years back when he first challenged the European Union for omitting any mention of the Christian roots of European civilization in the EU Constitution. That earned him considerable worldwide notice and he has become increasingly outspoken towards any attempts to silence the Christian testimony or dim the historical memory of Christendom.
From the Orthodox side it is clear that the leadership that deals with the concrete issues that affect the decline of the Christian West is emerging from Moscow. One reason is the sheer size of the renewed Russian Orthodox Church. The deeper reason however, is that the Russians have direct experience with the suffering and death that ensues when the light of the Christian faith is vanquished from culture.
Decades before the fall of Communism was even a conceptual possibility for most people, Pope John Paul II prophesied that the regeneration of Europe would come from Russia. At the time many people thought it was the misguided ramblings of a misguided man. It is looking like he knew more than his critics. We are fortunate to have these two leaders, Benedict and Kyrill, to help guide us through the coming difficulties.
Fr. Johannes L. Jacobse is an Orthodox priest in the Antiochian Archdiocese of North and South America. He is president of the American Orthodox Institute and serves on the board of the Institute for Religion and Democracy. He writes frequently on social and cultural issues on his blog
Water is becoming scarcer and even more of a necessity than it was before. And while stories of water scarcity typically occur in underdeveloped, arid countries, the United States and other developed countries must realize they are no longer exceptions and must take into consideration the importance of water and the allocation of its use.
A recent article in the Wall Street Journal explores the severe lack of water in Palm Beach, Florida. Residents are restricted to once-a-week watering schedules for lawns and plants, however, not all residents are abiding by restrictions whereas many owners of large estates are continuing an excessive use of water. The disparity in water usage has created a disgruntled community in West Palm Beach.
While residents in the U.S. are disagreeing over water usage for landscape purposes, many throughout the world are dying of thirst, thus, putting forth the question, do communities need to reevaluate their water use? Grass, and green luscious landscapes that are found in more moderate climates are not natural to southern Florida, so is it moral for residents to obtain a landscape, requiring a large use of water, that isn’t even native to an area?
Water scarcity has become a cause for concern in the United Kingdom, and Egypt and Ethiopia have been battling over the share of the Nile’s water reserves. Many countries and local communities are now forced to take into consideration their long term use of water.
In past blog posts (here, here, and here) I’ve taken a look at the water crisis and with Italians recently deciding to repeal a law that required water to be treated as a commodity, an explanation of my previous argument in support for treating water as a commodity is needed. My last post was missing an important moral case for the privatization of water that needs to be addressed.
In his essay, “Thirst: A Short History of Drinking Water” James Salzman analyzes how different civilizations throughout history provided drinking water. Jewish law, according to Salzman, treated water as a common property resource, not an open access resource. Priority was given according to use, giving drinking water the highest priority. While water, which came from a well made possible by human labor, was for community use only, nobody was turned away who was in need of drinking water.
Rome is a great example of how water resources were allocated when a water supply and sanitation system existed. There was a public water source, known as the lacus, where Romans could collect water for free. When using the lacus, Romans had to use their own manual labor to transport the water from the lacus to their homes. However, there was also a private water supply where Romans could pay to have water brought into their homes through a pipe system.
The “right to thirst,” as explained by Salzman, is recognized by both the Romans and the Jewish law. Salzman explains every human has a right to water, and both civilizations understand that right by providing free drinking water to those in need. Such compassion shows one’s love for his or her neighbor.
However, as we see through the example of the Romans, the convenience of having a clean and sanitary water supply delivered into a home comes with a price. While we have a right to water we have to pay for the resources and the costs that come with such modern conveniences. Furthermore, as I’ve explained in my past blog post, “Water is not a human right” if we have free water for all, we will bear witness to tragedy of the commons with our water resources.
At a recent symposium on economics and finance, Cardinal Tarcisio Bertone, the Vatican’s Secretary of the State, explained the importance of the private sector in water supply. Cardinal Bertone underscores the contribution that the private sector can make to providing access to water. However, he also recognizes the importance that businesses that do provide water are being called to provide an important service to people and morals need to have a higher priority than profit:
The second challenge has to do with the administration of “common goods” such as water, energy sources, communities, the social and civic capital of peoples and cities. Business today has to become more and more involved with these common goods, since in a complex global economy it can no longer be left to the state or the public sector to administer them: the talent of the business sector is also needed if they are to be properly managed. Where common goods are concerned, we urgently need business leaders for whom profit is not the exclusive goal. More and more, we need business leaders with a social conscience, leaders whose innovation, creativity and efficiency are driven by more than profit, leaders who see their work as part of a new social contract with the public and with civil society.
There is opposition to how water should be supplied. The Catholic left has a different view, supporting government’s role in providing water instead of a private entity:
On June 9, a group of more than 100 missionary priests and nuns fasted and prayed in St. Peter’s Square to underline their support for the referendum and their opposition to the privatization of water. Beneath Pope Benedict XVI’s windows, they unfurled a giant banner reading: “Lord, help us save the water!”
Some 25 Italian dioceses signed an appeal asking for a “yes” vote to preserve water as a universally shared resource. Franciscans in Assisi asked prayers and action in defense of “sister water.”
Bishop Mariano Crociata, secretary-general of the Italian bishops’ conference, said recently that access to clean water supplies was a “fundamental human right, connected to the very right to life.” He warned that privatization efforts have seen multinational companies “turn water into business” to the detriment of the wider population.
And while the U.S. has been criticized for consuming 233 billion gallons of water, it must also be kept in context. The U.S. is still one of the largest and most productive economies, producing goods that are exported to countless countries. Such productivity requires a greater consumption of water than less productive countries, however, every country that does import U.S. goods benefits.
As water is becoming scarcer we will need to reevaluate how we use and treat this precious resource. Yes, we have a obligation to take care of those in need, we must recognize, however the difference between the “right to thirst,” to have water in order to sustain life, and the luxury of commoditized water provided through extensive resources to be delivered into homes for domestic use. The Catholic Church teaches that the universal destination of material goods (water is one such good) and the principle of common use of the earth’s resources (such as mater) is primarily (though not exclusively) realized the institution of private property—an institution that comes with rights and responsibilities. Applying this reasoning to the dilemmas facing us with regard to water would certainly lead to clearer thinking about this complex question.
There has been a lot of buzz throughout the Roman Catholic Church as it prepares to implement a new missal on November 27. As the Church begins a new chapter in its history, Tony Oleck writes an article for Crisis Magazine titled “The True Beauty of Liturgy.” Oleck is a Roman Catholic seminarian for the Congregation of Holy Cross and a summer intern at the Acton Institute.
In his article Oleck explains the reasoning behind Pope Benedict’s new missal while also keeping a keen eye towards the beauty of the liturgy:
That is why Benedict’s reforms of the Roman Catholic liturgy could have an impact that reaches far beyond the Catholic Church. The Church is described in Light of the World as “giving expression to God’s message, which raises man to his highest dignity, goodness, and beauty.” This is and always has been the mission of the Church — to transform and to elevate man by creating a culture that fosters human flourishing. With his attention to liturgy, Benedict reminds us of the truth of our existence: that we are pilgrims on this earth, and we were created to live for more than the temporal.
The true beauty of liturgy is that it raises our eyes and our hearts toward Heaven, reminding us of the eschaton, the day when we pass from the temporal into the eternal. The Church exists to transform the world, to prepare it for the coming of Christ’s kingdom. Because liturgy is the primary place where this transformation occurs, Benedict is right to put it at the top of his agenda. If what we pray is what we believe, then the way we pray will determine the way we will live.
Click here to read the full article.