Saturday, September 29, 2012

Who's Your Neighbor

I know this guy, and I'm pretty sure you know someone like this guy, who can be very negative at times. Especially about those he considers as outsiders who in this case is just about everyone; it's an embarrassment to his wife. I really like this guy, and so in the past I tolerated his occasional negative statements and I tried to slowly direct the conversation to something less negative. Unfortunately, he's getting older and he may be experiencing the early symptoms of Alzheimer’s, which may explain why his negativity is getting worse. He's beginning to repeat these ideas over and over during every conversation, easily circling back after being re-directed by me. His fears and concerns about whom he considers responsible for the condition of America, and I suppose the world in general, are way off base. Nevertheless, it makes sense to him and in some way is probably very real to him.

Like I said, I really like this guy, he's my Dad. When I was a kid I didn't realize that he was so opinionated, but after going away to college I quickly learned that my Dad was a bit of a racist. There was never anything objectionable that I remember; he wasn't the kind of guy to loudly proclaim belief or spout unkind rhetoric. It was never anything overt, but in a subtle kind of way he separated everyone into us vs them categories. Because he's my Dad I would like to continue "giving him some slack", but as I said it's getting worse. I've begun a campaign to help him whenever I can, first of all by praying for him often, and secondly by letting him know that I don't agree with his statements and assessments about others. I'm learning to say things like, "No Dad, I don't believe "they" are responsible for what's happening in America. America is in trouble because the politicians won't stop arguing with each other."

In Jesus' teachings, our relationship with our fellow men, women and children is inseparable from our relationship with God. Love of God and love of our neighbors are two aspects of the same calling. We commonly think of neighbors as the people who live near us, but the parable of the Good Samaritan makes it clear that to "love your neighbor" means to love all persons, everywhere; not just our friends, allies, and countrymen. Jesus used this parable to extend the rule of love to even our enemies! Like the unselfish Samaritan man of Jesus' parable, we are called to extend our love and concern to all persons everywhere, as our neighbors. Although it may be easier to do if we exclude those we are confident Jesus would not have included, His reminder to us is that absolutely no one should be excluded for any reason. Help me pray for those with mental health concerns like my Dad's, and pray that everyone learns to extend Jesus' rule of love to all persons, everywhere, including their enemies!

Wednesday, September 26, 2012

Catholic Social Teaching - Class 3

This Framework for Parish Global Solidarity seeks to help parishes explore how to better integrate the international responsibilities of Catholic faith in local communities of faith. It is drawn from Communities of Salt and Light: Reflections on the Social Mission of the Parish. The framework is complemented by a parish global solidarity resource, which offers suggestions to parish leaders in assessing and strengthening their parish commitment to global solidarity.

Anchoring Solidarity: Prayer, Worship, and Preaching
One of the most important ways to focus on the Catholic call to solidarity is through prayer and worship. In our parishes, the Eucharist represents a central setting for discovering and expressing solidarity. Gathered around the altar, we are reminded of our connection to all of God’s people through the mystical body of Christ. The Eucharist makes present the sacrifice of Calvary in which Christ’s blood is shed for the redemption of the world. Our call to solidarity has its roots in this mystery and in the Gospel of Jesus Christ, which we proclaim every time we gather for Eucharist.

While care must be taken to avoid ideological uses of liturgy, the Eucharist and the Gospel call the Church to proclaim and express the global solidarity of the people of God. International concerns can be reflected in the introduction to the Mass, general intercessions, and music. There is no greater opportunity to help Catholics understand the social dimensions of our faith than in the homily. Preachers can connect the gospel message of love for our neighbor and the biblical values of justice and peace to the real struggles of people in other lands that we see on the evening news. Inviting returned missionaries or relief workers to preach or speak to the congregation can provide examples of faith in action that can lead to concrete acts of solidarity. We can also use various collections for missions, development, and relief as opportunities to raise awareness and promote action on the needs of people in other lands. Through prayer, worship, and preaching we can deepen our understanding of the call to build greater justice and peace.

Teaching Solidarity: Education and Formation
Education and formation are key arenas for teaching global solidarity. We should strongly support Catholic educators who consistently integrate international concerns into their curricula and programs such as geography, history, and science classes, as well as religious education and formation. Many Catholic educators are finding creative ways to reflect and act on the call to global solidarity, from principals and teachers who encourage their students to participate in Lenten relief programs to adult educators who host speakers on missions or international issues.

While much is being done, too many educational programs still neglect or ignore the global dimensions of our Catholic calling. We urge all Catholic educators to share the Church’s teaching on the global dimensions of our social mission more intentionally, more explicitly, and more creatively. We encourage the incorporation of the call to global solidarity into our schools, religious education programs, sacramental preparation, and Christian initiation programs. We need to match efforts to share the principle of solidarity with opportunities to act on it—to share our financial and material resources, to search for the structural causes of poverty, to promote development, and to advocate for human life, human dignity, and human rights.

Living Solidarity: Work, Family, Citizenship
Many choices about international concerns are made in economic and public life. American corporations shape the world as much as government action. Business, union, and government leaders make decisions every day that enhance or undermine human life and dignity around the world. How believers invest and consume, and the choices we make as voters and citizens, can shape a world of greater or lesser justice, more or less peace. The Church’s commitment to global solidarity belongs especially to lay people. It is reflected at least as much in the choices of lay Catholics in commerce and politics as in the statements and advocacy of our bishops’ conference. How U.S. businesses act abroad sets standards that advance or diminish justice.

Catholics should bring their awareness of global solidarity to their diverse roles in business and commerce, in education and communications, and in the labor movement and public life. As teachers, broadcasters, journalists, and entertainers, Catholics can awaken a sense, not only of the world’s problems, but also our capacity to respond. As citizens, we can urge public officials and legislators to seriously address the problems of the world’s persecuted, poor, and displaced. In today’s complex world, the demands of solidarity cannot be filled simply by an occasional gift or contribution, although generosity is required of each of us. Solidarity demands responses and initiatives that are as rich and varied as our relationships, responsibilities, and lives.

Investing in Solidarity: Stewardship
Catholics in the United States have given many millions of dollars to reach out to brothers and sisters in other parts of the world. In three decades, Catholics in our country have contributed more than $80 million through our Latin America collection alone. Through the annual Propagation of the Faith collection, we support missionaries who share the faith in every part of the world. Through parish collections and other activities, Catholic Relief Services provides not only emergency food to the hungry but also long-term support for development, health care, and sustainable agriculture in 2,000 projects around the world. In our collection for Central and Eastern Europe, Catholics in the United States help to rebuild churches and communities torn apart by years of repression. This is an impressive record of generosity. One particular example of family stewardship is Operation Rice Bowl of Catholic Relief Services. This Lenten program suggests that families skip a meal or eat only rice. The money saved from these “sacrificial” meals is shared with the poor through CRS. We endorse this and other family signs of solidarity.

While we are proud of and encouraged by the generosity of our people, we know we can do even more. We’ve seen it so often in our own dioceses. When we see clearly the suffering of others—down the block or half a world away—we respond with remarkable charity and compassion. Our Church calls us to see more clearly the suffering, needs, and potential of our sisters and brothers and helps us respond with even greater generosity and sacrifice.

However, stewardship is about more than how we use our money and resources. All we have comes from God. We are stewards not only of our money, but also our time, our energy, and indeed our whole lives. Stewardship for global solidarity means that we share what we have and what we are to make life better for those who are poor and vulnerable at home and around the world. It means that we take time to work for just policies and a more peaceful world and that we give even more generously to these international collections.

Practicing Solidarity: Outreach and Charity
Parishes are called to help those who suffer in our own communities and in situations of poverty and pain around the world. Turning the human struggle we see on the nightly news into effective parish outreach on a global level demands initiative and creativity. It most often starts with building relationships, sometimes with members of the parish who are from countries where there is war, famine, and human suffering, or the relationship may begin with our own mission efforts, Catholic Relief Services, or a diocesan resettlement office.

One special way parishes have reached out in solidarity is through a process known as twinning, in which a parish in the United States develops an ongoing relationship with a parish in another part of the world. Our Secretariat for Latin America reports that more than 1,700 parishes in the United States have connected in special relationships with Catholic communities in Central and South America. We welcome “twinning” relationships and encourage the development of these relationships in ways that avoid dependency and paternalism. These bridges of faith offer as much to U.S. parishes as their partners. We are evangelized and changed as we help other communities of faith.

Promoting Solidarity: Advocacy and Political Responsibility
True parish commitment to global solidarity will not stop with financial aid or compassionate service efforts. Pursuing justice is at the core of the call to solidarity. Parishes can promote a broader, truly universal sense of political responsibility by calling Catholics to be informed and involved in international peace and justice issues, responding to the leadership of the Holy Father. Parishes have special opportunities to develop leadership, to promote citizenship, and to provide forums for discussion and action on global issues. Legislative networks and state Catholic conferences are effective tools for helping believers act on the international dimensions of our faith.

Active citizenship by Catholics is also required if U.S. policies are to reflect our best values and traditions. The voices of parishioners need to be heard on behalf of children who are being destroyed by abortion, starvation, landmines, or lack of health care. We need to be heard as we approach the jubilee on how international debt transfers wealth from poor nations to rich societies and diminishes the lives and integrity of so many. We need to be heard especially on behalf of women, who bear the greatest burdens of poverty and injustice. We need to be heard on behalf of the millions of child laborers in the world. We can insist that U.S. corporations eliminate child laborers in all their assembly operations.

Parishes should offer nonpartisan opportunities for members to register to vote, to become informed on international issues, and to communicate with legislators. We can help convince our nation that building peace, combating poverty and despair, and protecting human life and human rights are not only moral imperatives, but also wise national priorities. We can help shape a world that will be a safer, more secure, and more just home for all of us.

Saturday, September 22, 2012

Young at Heart

We're having some long overdue work done to our house and the other day the contractor was in the house talking to my wife and looking at something that needed to be done. Our contractor went to school with our daughter, and she noticed a photograph of us taken shortly after we became a couple, and before we were married I think. She said, "Wow, you two were cute then". Notice the word "were", past tense, as in a very long time ago (it's a good thing we like our contractor). The two of us have been together for thirty years now, and I'll admit that we don't look like we did in that photograph, but we don't look OLD either; I think we're still cute! Slowly over the last thirty years how we look to others has changed, although how we look to each other hasn't. I suppose we've lost some youthful luster and the beauty of our youth is gone, and I'll admit that it can be depressing to realize that gravity is winning.

It's also a bit depressing to notice that children, including high school kids and college freshman, all look so young. We still think of our kids as being kids, but since our oldest grandchildren are as tall as we are it's time to re-evaluate. There are basically two signs that you're getting older: 1) You realize that the person in the mirror is older than you thought, and 2) the children you see all around you are also older than you think. Luckily, at this age we can rely on an important distinction; what we look like on the outside and who we are on the inside are very separate things. I can honestly say that although I no longer feel like I'm 24, I don't feel old because my spirit is not old.

Our Christian religion is about new things and what matters the most is the spirit of the individual believer. Saint Paul spoke of this when he wrote, "I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect (Romans 12:1-2)." Paul isn't just talking about being young at heart, he is speaking of something more profound; the inner person that stays forever new. The act of worship renews our spirit, which is how we stay forever young and renewed: It is the power of faith. The authors of the Bible bear witness to what they experienced in their own lives, and I hope that we not only live this life of renewal but also bear witness to it. What matters in the end is not that gravity is winning, but the condition of our spirit.

Wednesday, September 19, 2012

Catholic Social Teaching - Class 2

Tonight the instructor discussed immigration reform. In 2003 the United States Conference of Bishops and the Conferencia del Episcopado Mexicano released a pastoral letter concerning migration. They were speaking as two episcopal conferences but as one Church, united in the view that migration between the two nations is necessary and beneficial. At the same time, aspects of the migrant experience were far from the vision of the Kingdom of God that Jesus proclaimed: many persons seeking to migrate were suffering, and, in some cases, tragically dying; human rights were being abused; families were being kept apart; and racist and xenophobic attitudes were prominent.
 
The joint statement said, “As pastors to more than ninety million Mexican Catholics and sixty-five million U.S. Catholics, we witness the human consequences of migration in the life of society every day. We witness the vulnerability of our people involved in all sides of the migration phenomenon, including families devastated by the loss of loved ones who have undertaken the migration journey and children left alone when parents are removed from them. We observe the struggles of landowners and enforcement personnel who seek to preserve the common good without violating the dignity of the migrant. And we share in the concern of religious and social service providers who, without violating civil law, attempt to respond to the migrant knocking at the door.”
 
Both the United States and Mexico have had a history marked by encounters between peoples who, coming from different lands, have transformed and enriched it. It was the encounter between Spaniards and indigenous people that gave rise to the Mexican nation in a birth that was full of the pain and joy that the struggle for life entails. Likewsie, the United States has received immigrants from around the world who have found opportunity and safe haven in a new land. The labor, values, and beliefs of immigrants from throughout the world have transformed the United States from a loose group of colonies into one of the leading democracies in the world today. Both the United States and Mexico remain nations of immigrants grounded in the firm belief that newcomers offer new energy, hope, and cultural diversity.
 
The statement went on to say, “Our common faith in Jesus Christ moves us to search for ways that favor a spirit of solidarity. It is a faith that transcends borders and bids us to overcome all forms of discrimination and violence so that we may build relationships that are just and loving. The word of God and the Catholic social teaching it inspires illuminate an understanding, one that is ultimately full of hope, that recognizes the lights and shadows that are a part of the ethical, social, political, economic, and cultural dimensions of migrations between the two countries. The word of God and Catholic social teaching also bring to light the causes that give rise to migrations, as well as the consequences that they have on the communities of origin and destination. These lights and shadows are seen in faith as part of the dynamics of creation and grace on the one hand, and of sin and death on the other, that form the backdrop of all salvation history.”
 
Migration of people is not a new phenomenon of course. Key events in the history of the Chosen People, of enslavement by the Egyptians and of liberation by God, led to commandments regarding strangers. Israel's conduct with the stranger is both an imitation of God and the Old Testament manifestation of the great commandment to love one's neighbor: "For the Lord, your God, is the . . . Lord of lords, the great God, mighty and awesome, who has no favorites, accepts no bribes, who executes justice for the orphan and widow, and befriends the alien, feeding and clothing him. So you, too, must befriend the alien, for you were once aliens yourselves in the land of Egypt" (Deuteronomy 10:17-19). For the Israelites, these injunctions were not only personal exhortations: the welcome and care of the alien were structured into their gleaning and tithing laws (Leviticus 19:9-10; Deuteronomy 14:28-29).
 
Even in the harsh stories of migration, God is present, revealing himself. Abraham stepped out in faith to respond to God's call (Galatians 12:1). He and Sarah extended their hospitality to three strangers who were actually a manifestation of the Lord, and this became a paradigm for the response to strangers of Abraham's descendants. The grace of God even broke through situations of sin in the forced migration of the children of Jacob: Joseph, sold into slavery, eventually became the savior of his family (Galatians 37:45): a type of Jesus, who, betrayed by a friend for thirty pieces of silver, saves the human family.
 
Recalling the migration of the Chosen People from Egypt, Jesus, Mary, and Joseph themselves were refugees in Egypt: "Out of Egypt I called my son" (Mathew 2:15). From this account the Holy Family has become a figure with whom migrants and refugees throughout the ages can identify, giving them hope and courage in hard times. Saint Matthew describes the mysterious presence of Jesus in the migrants who frequently lack food and drink and are detained in prison (Mathew 25:35-36). The "Son of Man" who "comes in his glory" will judge his followers by the way they respond to those in such need: "Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me" (Mathew 25:40).
 
Today migrants and immigrants are in our parishes and in our communities. In both countries, there is too much injustice and violence against them and too much suffering and despair among them because civil and church structures are still inadequate to accommodate their basic needs. We must judge ourselves as a community of faith by the way we treat the most vulnerable among us. The treatment of migrants challenges the consciences of elected officials, policymakers, enforcement officers, residents of border communities, and providers of legal aid and social services, many of whom share our Catholic faith. Slowly, signs of hope are developing in the migration phenomenon. There is a growing consciousness of migrants as bearers of faith and culture, and an outpouring of hospitality and social services, including migrant shelters, a growing network of advocates for migrants' and immigrants' rights, a more organized effort at welcome and intercultural communion, a greater development of a social conscience, and greater recognition by governments of the importance of the issue of migration.
 
The joint conference spoke to the peoples of the United States and Mexico, saying that “our two nations are more interdependent than ever before in our history, sharing cultural and social values, common interests, and hopes for the future. Our nations have a singular opportunity to act as true neighbors and to work together to build a more just and generous immigration system.” The Holy Spirit has been present throughout the history of the Church to work against injustice, division, and oppression and to bring about respect for individual human rights, unity of races and cultures, and the incorporation of the marginalized into full life in the Church. One of the ways this work of the Spirit has been manifested is through Catholic social teaching, in particular the teachings on human dignity and the principle of solidarity.
 
In modern times, this teaching has developed extensively in response to the worldwide phenomenon of migration. Pope Pius XII re-affirmed the Church's commitment to caring for pilgrims, aliens, exiles, and migrants of every kind (Exsul Familia), affirming that all peoples have the right to conditions worthy of human life and, if these conditions are not present, the right to migrate. Blessed Pope John XXIII expanded the right to migrate as well as the right to not have to migrate (Pacem in Terris): "Every human being has the right to freedom of movement and of residence within the confines of his own country; and, when there are just reasons for it, the right to emigrate to other countries and take up residence there." He placed limits on immigration, however, when there are "just reasons for it." Nevertheless, he stressed the obligation of sovereign states to promote the universal good where possible, including an obligation to accommodate migration flows. For more powerful nations, a stronger obligation exists.
 
Based on the life and teachings of Jesus, the Church's teaching has provided the basis for the development of basic principles regarding the right to migrate for those attempting to exercise their God-given human rights. Catholic teaching also states that the root causes of migration, such as poverty, injustice, religious intolerance, and armed conflicts, must be addressed so that migrants can remain in their homeland and support their families. Five principles emerge from the rich tradition of church teachings with regard to migration, which guide the Church's view on migration issues.
 
I. Persons have the right to find opportunities in their homeland.
All persons have the right to find in their own countries the economic, political, and social opportunities to live in dignity and achieve a full life through the use of their God-given gifts. In this context, work that provides a just, living wage is a basic human need.
 
II. Persons have the right to migrate to support themselves and their families.
The Church recognizes that all the goods of the earth belong to all people. When persons cannot find employment in their country of origin to support themselves and their families, they have a right to find work elsewhere in order to survive. Sovereign nations should provide ways to accommodate this right.
 
III. Sovereign nations have the right to control their borders.
The Church recognizes the right of sovereign nations to control their territories but rejects such control when it is exerted merely for the purpose of acquiring additional wealth. More powerful economic nations, which have the ability to protect and feed their residents, have a stronger obligation to accommodate migration flows.
 
IV. Refugees and asylum seekers should be afforded protection.
Those who flee wars and persecution should be protected by the global community. This requires, at a minimum, that migrants have a right to claim refugee status without incarceration and to have their claims fully considered by a competent authority.
 
V. The human dignity and human rights of undocumented migrants should be respected.
Regardless of their legal status, migrants, like all persons, possess inherent human dignity that should be respected. Often they are subject to punitive laws and harsh treatment from enforcement officers from both receiving and transit countries. Government policies that respect the basic human rights of the undocumented are necessary.
 
Our concern as Christians for the dignity and rights of migrants extends to pastoral responses as well as public policy issues. The Church is constantly challenged to see the face of Christ, crucified and risen, in the stranger. The whole Church is challenged to live the experience of the disciples on the road to Emmaus (Luke 24:13-25), as they are converted to be witnesses of the Risen Lord after they welcome him as a stranger. Faith in the presence of Christ in the migrant leads to a conversion of mind and heart, which leads to a renewed spirit of communion and to the building of structures of solidarity to accompany the migrant.
 
Part of the process of conversion of mind and heart deals with confronting attitudes of cultural superiority, indifference, and racism; accepting migrants not as foreboding aliens, terrorists, or economic threats, but rather as persons with dignity and rights, revealing the presence of Christ; and recognizing migrants as bearers of deep cultural values and rich faith traditions. Church leaders at every level are called to communicate this teaching as well as to provide instruction on the phenomenon of migration, its causes, and its impact throughout the world.

Saturday, September 15, 2012

You Say, God Says

You say: "It's impossible". God says: All things are possible. (Luke 18:27)
You say: "I'm too tired". God says: I will give you rest. (Matthew 11:28-30)
You say: "Nobody really loves me". God says: I love you. (John 3:34)
You say: "I can't go on". God says: My grace is sufficient. (II Corinthians 12:9 & Psalm 91:15)
You say: "I can't figure things out". God says: I will direct your steps. (Proverbs 3:5-6)
You say: "I can't do it". God says: You can do all things. (Philippians 4:13)
You say: "I'm not able". God says: I am able. (II Corinthians 9:8)
You say: "It's not worth it". God says: It will be worth it. (Romans 8:28)
You say: "I can't forgive myself". God says: I Forgive you. (I John 1:9 & Romans 8:1)
You say: "I can't manage". God says: I will supply all your needs. (Philippians 4:19)
You say: "I'm afraid". God says: I have not given you a spirit of fear. (II Timothy 1:7)
You say: "I'm always worried and frustrated". God says: Cast all your cares on Me. (I Peter 5:7)
You say: "I don't have enough faith". God says: I've given everyone a measure of faith. (Romans 12:3)
You say: "I'm not smart enough". God says: I give you wisdom. (I Corinthians 1:30)
You say: "I feel all alone". God says: I will never leave you or forsake you. (Hebrews 13:5)

Wednesday, September 12, 2012

Catholic Social Teaching - Class 1

Our instructors began tonight’s lecture with a historical overview of modern Catholic Social Teaching, explaining that its foundation is found in scripture and early church tradition. The demands of the Hebrew prophets for a just society were grounded in their relationship with God. Jesus, who’s preaching and vision of a just society was grounded in His relationship with God, announced the good news to the poor and oppressed and denounced the injustices hindering the realization of the Kingdom of God. Today, Catholic social teaching begins and ends with the teaching of Jesus.
 
In the early Christian communities, as we learn in Acts, they believed in the breaking of bread, the equal distribution of goods, and the material care of the needy. They preached the reign of God and practiced direct service to the poor, needy, orphans, sick and widows. Saint Paul said that the Eucharist was nullified (or invalidated) when the poor are overlooked. In the Middle Ages, monasteries served as the hub of social service, providing hospitals for the sick, and shelters for orphans and widows, food for the poor, and ministry to prisoners. The Patristic writers wrote extensively about the rich tradition of social obligation to the poor. Saint Thomas Aquinas developed a strong tradition of social obligation based in natural law.
 
The rise of early capitalism and emergence of secular states began to erode the web of social obligations, affiliations, and protections at the heart of medieval and early modern society. The Industrial Revolution caused a radical shift from the stable agricultural economies of the US and Western Europe. People flocked from the countryside to the cities to find work, where they lived in squalid and inhuman conditions. The property owners and factory owners prospered while workers subsisted on starvation wages. There was no incentive to look out for workers’ health.
 
The Catholic Church in the meantime was reeling from the effects of the Protestant Reformation, the French Revolution, and the secular humanism of the enlightenment. It had been stripped of its property, power, authority, and prestige, and it had adopted a defensive posture against the modern world and secular values of freedom, workers’ rights, and social change; aligning itself with the wealthy elites and aristocracy of Europe. The laity influenced the Church's position and understanding of the working class, because the people were aware of the conditions of farmers as a result of the Irish famine: They wanted to help. Catholic social teaching has evolved as a living tradition which arose as the Church attempted to examine the underlining causes of injustice and to recognize the suffering of the poor.
 
The awaking of Social Catholicism profoundly influenced the writing of Rerum Novarum, which sought to raise the consciousness of society to the suffering of exploited factory workers under the capitalist system of production. It argued for the need to transform the structures that result in exploitation. In Rerum Novarum the Catholic Church officially stood up for the rights of workers and the formation of unions. It responded to the effects of the industrial revolution on workers and their families and communities. It denounced the evils of unbridled capitalism, advocated the right to a living wage, just working conditions, and the right to form unions. It spoke of the right of the state to intervene in social and economic life for the common good, and it continued to examine the underlying causes of injustice and to call for structural change.
 
Vatican II was a watershed event in social thought and doctrines developed around Biblical teaching. The new openness affected the churches approach to social change, moving away from the church militant and opening up to the modern world. This turning towards the world rather than retreating to an internal fortress was brought about by the recognition that God is at the heart of human history and is part of the human experience. Salvation was now seen as part of the human experience, and people were free to believe or not believe; no longer damned if they were outside the church. There was recognition of other faiths and a new understanding of social sin separate from personal sin.
 
Today, Catholic Social Teaching is a body of doctrine developed by the Catholic Church on matters of poverty and wealth, economics, social organization and the role of the state. Its foundations are widely considered to have been laid by Pope Leo XIII's 1891 encyclical letter Rerum Novarum. Catholic Social Teaching is distinctive in its consistent critiques of modern social and political ideologies both of the left and of the right. The principles of Catholic Social Teaching, though in most cases far older in origin, first began to be combined together into a system in the late nineteenth century. Since then, successive popes have added to and developed the Church's body of social teaching, principally through the medium of encyclical letters. The major documents of modern Catholic Social Teaching include the following:

Rerum Novarum (On the Condition of Labor) was written by Pope Leo XIII in 1891. It addressed industrialization, urbanization, poverty, family wages, and workers’ rights. This document spoke out about the conditions of the working class, such as long hours, unsafe conditions, and child labor. It also criticized capitalism for its tendency toward greed and the conditions of workers and it’s under emphasis of the dignity of workers.
 
Quadragesimo Anno (The Reconstruction of the Social Order) was written by Pope Pius XI in 1931. It addressed the Great Depression, and communist and fascist dictatorships. This document also stressed the positive role of the state and subsidiarity as a guide to government interventions.
 
Mater et Magistra (Christianity and Social Progress) was written by Pope John XXIII in 1961. It addressed the technical advances that were not benefiting the poorer nations. This document discussed the concept of global justice between rich and poor nations.
 
Pacem in Terris (Peace on Earth) was written by Pope John XXIII in 1963. It addressed the arms race and the threat of nuclear war, human rights, and social responsibilities. This document stressed that peace is dependent on upholding the rights of individuals.
 
Gaudium et Spes (Constitution on the Church in the Modern World) was released by the Second Vatican council in 1963. It addressed how younger generations were questioning traditional values. This document suggested that the Church must carefully scrutinize the signs of the times.
 
Populorum Progressio (On the Development of Peoples) was written by Pope Paul VI in 1967. It addressed the widening gap between the rich and poor nations. This document wanted the world to embrace the idea that development was the new word for peace.
 
Octogesima Adeniens (A Call to Action) was written by Pope Paul VI in 1971. It addressed the urbanization and marginalizing of vast multitudes, asking Lay Catholics to focus on political action to combat injustices. This document presented the idea that a call to action should not be limited to governments.
 
Justitia in Mundo (Justice in the World) was released by a Synod of Bishops in 1971. It addressed structural injustices and oppression.  This document emphasized that justice is a constitutive dimension of the teaching of the gospels. It calls for structural changes because it’s not a call for those at the fringe, or just a few people in the parish, it’s for all.
 
Evangelii Nuntaiandi (Evangelization in the Modern World) was written by Pope Paul VI in 1975. It addressed evangelism and re-affirmed the role of spreading the Gospel to everyone. This document inspired a new emphasis to preach and teach which is a grace and vocation proper to the Catholic Church.
 
Laborem Exercens (On Human Work) was written by Pope John Paul II in 1981. It addressed the treatment of workers as instruments of production and called for workers to be valued more than profit. It was a response to the shipyard strike in Poland which led to the formation of a trade unions and the air traffic controllers strike in America.
 
Sollicitudo Rei Socialis (On Social Concern) was written by Pope John Paul II in 1987. It addressed the glaring differences between the economies of the Northern and Southern hemispheres.
 
Centesimus Annus ( Hundredth Year ) was written by Pope John Paul II in 1991, on the hundredth anniversary of Rerum Novarum. It addressed the advantages and limitations of a market economy that emphasis profit over the dignity of the workers.

Saturday, September 8, 2012

Servant Song

Will you let me be your servant, let me be as Christ to you?
Pray that I may have the grace, to let you be my servant too.
 
We are pilgrims on a journey, we are travelers on the road.
We are here to help each other, walk the mile and bear the load.
 
I will hold the Christ-light for you, in the night-time of your fear.
I will hold my hand out to you, speak the peace you long to hear.
 
I will weep when you are weeping, when you laugh I'll laugh with you.
I will share your joy and sorrow, 'till we've seen this journey through.
 
When we sing to God in heaven, we shall find such harmony.
Born of all we've known together, of Christ's love and agony.


Richard Gillard, Scripture in Song, 1970, Music Services all rights reserved

Wednesday, September 5, 2012

Welcome Back

The class schedule for this year is slightly different, because one subject will be presented in detail through the entire semester. Last February we were given a list of electives for the third year, and asked to meet with our Pastors to discuss them so that the Parish needs might be included in our decisions. The electives offered for the first semester included Catechetics, Liturgy, and Social Justice, and the electives offered for the second semester included Catechetics, Theology, and The Gospel of John. My Pastor would have preferred that I take catechetics (both semesters) because "we always need people in catechetics", which would have been OK with me since I have an interest in improving the RCIA program. I also talked to him about my interest in Bible study, which he agreed is also needed, and in the end I decided to take Social Justice followed by The Gospel of John.

Actually I seriously considered not attending this year. Everyone is supposed to meet with the director "at least once during the three year period" and I met with her before meeting with my Pastor. During this meeting she attempted to get an understanding of my interests by asking questions about my experience with ILM and my plans for applying what I've learned. It turns out that I was in a bit of a crisis regarding my participation with the program, which I also discussed with my Pastor during our meeting. My crisis really related to the fact that The Institute for Leadership in Ministry is intended to train (surprise) leaders, not followers. I am not a first person, front and center, let me lead that ministry kind of volunteer: I tend to hold back, avoiding the limelight and filling in the gaps by assisting others. I wasn't sure if I should attend another year, since I didn't (and never have) felt compelled to step into a leadership role. Essentially, I wasn't sure if I should take up space and resources that might be better used by someone more like my wife, who can't help but volunteer every time something needs to be done.

The ILM director pointed out that being a Christian meant "getting involved", saying that it wasn't intended to be a spectator sport. My Pastor noted that volunteers of all sorts are always needed, and I didn't necessarily have to take a leadership role. Before I talked to him I had already come to that realization on my own, but I was glad to have him reinforce that idea. So with that, my summer break is over and the ILM program gets under way again beginning next Wednesday evening. According to the welcome letter from the ILM staff, this year will be similar to last year with a paper due at the end of a series of weekly lectures. Again this year we were asked to sign the Learning Covenant, which is intended to clarify expectations regarding student attendance, reading assignments, written assignments, and classroom participation. The good news is that there are only four more papers to write, the bad news is that this is my last year at ILM, more good news is that as a third year student there are no Saturday classes ... YES!

Saturday, September 1, 2012

Make a Living

I believe that making a living is not the same thing as making a life.

God has given each of us unique talents and gifts to use in His service, and our work on earth is to use our gifts and talents in the service of others! Each of us has something to offer to someone in need. We can give our money and our time to charity, be a friend to someone who is sick or lonely, do volunteer work, or be a peacemaker. We may give unselfishly of our time to our spouse, children or parents. We may choose a service-oriented occupation, or we may just do our everyday jobs with integrity and respect for others. It would seem that the more we give to others, the poorer we become, but just the opposite is true! Service to others brings meaning and fulfillment to our lives in a way that wealth, power, possessions and self-centered pursuits can never match.

Making a living is not the same thing as making a life.