May all of our readers have a Happy Thanksgiving! As we thank God before eating mass quantities of turkey, cranberries, mashed potatoes, et al, perhaps one blessing we might praise the Almighty for is the skill and courage of a lot of men and women, many not too far out of their teens, who spend their Thanksgivings far from home and family so that we may live in peace and freedom.
M.Z. over at Vox Nova has a post up entitled “No you can’t wash your hands” about voting for flawed candidates. He makes a fair point insofar as both parties support policies that are in tension, if not contradiction, with Catholic Social Teaching. Voting is basically a binary choice in American politics, and in many cases voting for either candidate constitutes material cooperation with evil. However, his description of the choice facing Catholics this past election was very puzzling. Here it is:
As Republicans sort out the reasons for their defeat, they likely will overlook or dismiss the gorilla in the pulpit.
Three little letters, great big problem: G-O-D.
I’m bathing in holy water as I type.
To be more specific, the evangelical, right-wing, oogedy-boogedy branch of the GOP is what ails the erstwhile conservative party and will continue to afflict and marginalize its constituents if reckoning doesn’t soon cometh.
Simply put: Armband religion is killing the Republican Party. And, the truth — as long as we’re setting ourselves free — is that if one were to eavesdrop on private conversations among the party intelligentsia, one would hear precisely that.
After a moment of confusion, it suddenly dawned on me what this was about. And then I became rather angry. Yes, it was just one “whack-job”, but I was still angry. And then I thought of Fr. Richard John Neuhaus’s partially-successful attempt to align Catholics with the emergent right-wing evangelical movement, and realized that it had come to this. Catholics, including Neuhaus, were lambasting an anti-poverty program because it simply did not fit with the the ideological talking points of the hour.
As Fr. Neuhaus points out, “Ten years ago, CCHD was exposed as using the Catholic Church as a milk cow to fund organizations that frequently were actively working against the Church’s mission, especially in their support of pro-abortion activities and politicians.”
Pointing to the CCHD’s stated principles, including that it “will not consider organizations which promote or support abortion, euthanasia, the death penalty, or any other affront to human life and dignity,” Morning’s Minion dismisses Neuhaus’ concerns:
This is important as many of the critics (including Neuhaus) claim it is funding pro-abortion activities. (Yet again, the mis-use of the abortion agenda as a Trojan horse to further a distinctly less noble cause– will this ever end?)
Unfortunately, Neuhaus’ claim is true — CCHD has a disappointing history of, contrary to its stated principles, providing extensive funding for questionable political groups with agendas morally at odds with Catholic teaching.
When I consider the malaise that has spread across our nation, I ponder where it has come from. Is it a matter of a historical discomfort, so that it has always been present and is simply more noticeable now, or is it a more recent phenomenon? Part of me wants to simply assert that in the past, we were too busy worrying about survival to really bother with such concerns, and that nowadays we have so much luxury time that we can actually sit back a think about things are.
Goodness knows, there are lots of ways that liberals and conservatives manage to annoy each other. Still, one that has struck me recently is an odd sort of bragging rights.
One of the main divisions between these groups at this point in time is over how the less vulnerable in society are best provided with care. The liberal view is generally that comprehensive government programs should be set up to assure that everyone in society has a certain basic level of food, income, medical care, housing, babysitting, rice pudding, etc. The conservative view is generally that guaranteed government handouts create dependency and hurt people in the long run, and that short term help for those in trouble is generally better provided by family, church or private charity.
The problem comes when members of these two groups get together and start arguing about how to help others.
On December 10th — the 60th anniversary of the Universal Declaration of Human Rights, adopted and proclaimed by the UN General Assembly resolution 217 A (III) of 10 December 1948 — pro-abortion groups will present petitions asking the United Nation’s General Assembly to make abortion a universally recognized human right.
The Catholic Family and Human Rights Institute created an alternate petition drive that calls for government to interpret the Universal Declaration of Human Rights as protecting human life from the moment of conception to natural death.
Tito and Donald have instituted a worthy tradition of posting music on the weekends here at American Catholic, and so as the weekend winds to a close I thought I would attempt by own contribution to the genre, though with a characteristically analytical slant.
With American Catholics being left to their faith for sustenance, our shepherds, the Catholic Bishops (USCCB), may need to review their canonical options for dealing with Catholic legislative support for FOCA. The USCCB will have to engage the issue of well known “Catholic legislators supporting a specifically and gravely evil bill” as Dr. Edward Peters, a well respected canon lawyer, stated today on his blog. Dr. Edward Peters sees four (4) canonical options in “dealing with these Catholic legislators who support FOCA” (emphasis mine):
1. Canon 915. Make plain, by public announcement and/or private contact, that a legislator’s support for FOCA qualifies as (probably formal, but certainly proximate material) cooperation with objective grave evil and that such conduct, in this case, would render one ineligible for reception of holy Communion under Canon 915.