Monthly Archives: February 2009
One of the difficult balances to achieve in the area of politics dealing with “social services”, and with bringing a proper Catholic understanding to how we as Christians should strive to shape such policies, is knowing how we should balance efficiency with proper concern for human dignity and human pride. I see this as being particularly the case when it comes to some of the large scale assistance programs which form part of our “social safety net” in the United States. Many of these are, it seems to me, essentially welfare of “assistance programs”, yet are cloaked in the form of all-encompassing “savings” or “insurance” programs.
For example, the purpose of Social Security was clearly to assure that the aged are not relegated to poverty once they are no longer able to work. In the past, this was done through private savings, the help of one’s children, and the help of one’s community. However, these mechanisms often fell through, and so people often found themselves in poverty in their old age. Thus was created the Social Security system, which collected money via a payroll tax and “saved” it to fund retirement payouts after age 65. Medicare, which is designed to assure that the elderly can afford medicare care is much the same.
Pope Saint Leo the Great on Lent:
I. The Benefits of Abstinence Shown by the Example of the Hebrews.
II. Use Lent to Vanquish the Enemy, and Be Thus Preparing for Eastertide.
III. Fights are Necessary to Prove Our Faith.
IV. The Christian’s Armour is Both for Defence and for Attack.
V. Abstinence Not Only from Food But from Other Evil Desires, Especially from Wrath, is Required in Lent.
VI. The Right Use of Lent Will Lead to a Happy Participation in Easter.
Even before Slumdog Millionaire won the Oscar for Best Picture last weekend, the popular/artsy/Bollywood crossover flick had created a strange new tourist trade: People traveling to Mumbai to visit the vast slums which are home to 10 million people and the setting for the movie. I must admit, the idea strikes me as fulfilling every negative stereotype of self-indulgent Western patronization towards the world’s poor. “Oh, let’s go tour these slums and see how the little people of the world live! How caring of us to spend our vacation there, and then we’ll hit the beach afterward.” Still, I’m sure that everyone means well, and according to the article the tours are being conducted by some locals who insist on small groups, no cameras, and return 80% of the profits to help people in the slums.
Still, I was particularly struck by a passing reference near the end of the article, which struck me as showing exactly the sort of difficult balance that good intentioned Westerners seeking to regulate the third world for their own good often fail to take into account:
One of the great principles that tends to be ignored in our debates about economics, social justice, and governmental involvement in the lives of the people is solidarity. We argue about how involved the government should be in our lives, what kinds of safety nets it should provide, and to what extent it should mandate and appropriate in order to provide for the most needy of society. We argue about how well certain economic theories–capitalism, Keynesian economics, socialism, etc.–work in providing justice, or even providing just shelter and food. We argue about subsidiarity, and how it should be practiced, and while that touches on solidarity, it doesn’t fully overlap.
One of the arguments about governmental involvement is how the aid provided is cold and distant. By the time the welfare check is spat out of the massive, convulsing, bureaucratic mess that is the government, any principle of charity has been rendered flat. The recipient is a name on the list, judged worthy to receive a handout based upon an entry in a database. At first this seems like an argument of aesthetics. If a man receives a welfare check from the government rather than from friends in the community or local charities, he still receives the money he needs to survive. Yet there is a deeper problem here than merely looking at from whom the money comes, or how much charity exists in the entity delivering assistance. The continual reliance on the federal government to solve our problems aids in the breakdown of solidarity.
Is it any wonder that we have become so polarized, so factious, so estranged?
Hattip to commenter Blackadder who brought this to my attention in a post on Vox Nova last year. On the 277th birthday of George Washington, it is appropriate to recall these words of Pope Leo in regard to the Father of our Country:
“Nor, perchance did the fact which We now recall take place without some design of divine Providence. Precisely at the epoch when the American colonies, having, with Catholic aid, achieved liberty and independence, coalesced into a constitutional Republic the ecclesiastical hierarchy was happily established amongst you; and at the very time when the popular suffrage placed the great Washington at the helm of the Republic, the first bishop was set by apostolic authority over the American Church. The well-known friendship and familiar intercourse which subsisted between these two men seems to be an evidence that the United States ought to be conjoined in concord and amity with the Catholic Church. And not without cause; for without morality the State cannot endure-a truth which that illustrious citizen of yours, whom We have just mentioned, with a keenness of insight worthy of his genius and statesmanship perceived and proclaimed. But the best and strongest support of morality is religion.”
And now, we have a perfectly liberal Pope, my very dear brothers. As he goes to this country [the United States] which is founded upon Masonic principles, that is, of a revolution, of a rebellion against God. And, well, he expressed his admiration, his fascination before this country which has decided to grant liberty to all religions. He goes so far as to condemn the confessional State. And he is called traditional! And this is true, this is true: he is perfectly liberal, perfectly contradictory. He has some good sides, the sides which we hail, for which we rejoice, such as what he has done for the Traditional liturgy.
What a mystery, my very dear brothers, what a mystery!
As Fr. John Zuhlsdorf (What Does The Prayer Really Say?) noted at the time, Fellay’s remarks are indicative of a point he has maintained time and again: the greater dispute between the SSPX and Rome is not so much over questions involving liturgical reform (and the ‘reform of the reform’) — on which there is a great deal of room for agreement — or even the matter of the excommunications; rather, the chief problem hinges on the Society’s objections to Vatican II’s articulation of the principle of “religious liberty” and the relationship of civil and religious authority.