He that hath mercy on the poor, lendeth to the Lord: and he will repay him.
Hattip to Pat Archbold at Creative Minority Report. Now why can’t we have commercials like the above? I have always thought that no kind act goes unrewarded, either in this world or the next.
In the previous part of this series, I gave a detailed comparison of the views of John Locke and Pope Leo XIII on the state of nature, the origin of private property, and the proper use of private property. In this final part, I want to make a few more points regarding what I think can be called “Lockean” thought, at least as it exists in contemporary America, explore the relationship between the Catholic Church and the United States, and explain why I think all that has been considered thus far is relevant for our political situation today.
Jefferson Davis was always a friend to Catholics. In his youth as a boy he studied at the Saint Thomas School at the Saint Rose Dominican Priory in Washington County Kentucky. While there Davis, the only Protestant student, expressed a desire to convert. One of the priests there advised the boy to wait until he was older and then decide. Davis never converted, but his early exposure to Catholicism left him with a life long respect for the Faith.
When the aptly named anti-Catholic movement the Know-Nothings arose in the 1840s and 1850s, Davis fought against it, as did his great future adversary Abraham Lincoln.
During the Civil War, Pope Pius wrote to the archbishops of New Orleans and New York, praying that peace would be restored to America. Davis took this opportunity to write to the Pope:
Pope Benedict visits a local shelter in Rome and is moved to tears by woman who was once homeless and is now helping others with the same plight.
Here is the complete text of the above YouTube video:
Workers, volunteers and those who are served at homeless shelter in Rome, were filled with joy by Pope Benedict XVI’s visit.
But it was the pope who was moved to tears while listening to what this woman had to say about over coming homelessness.
“When I got to the hostel I was desperate, but now I’m a changed person.”
She got help and after being rehabilitated she wanted to help others in her shoes and is now a volunteer at the shelter.
During the pope’s visit to Don Luigi di Liegro shelter he affirmed the Church’s commitment to helping the poor.
“The Church loves you deeply and will not abandon you.”
Works of Penance, Frequent Confession, Mortification, Almsgiving is by Father Francis Fernandez Carvajal from his series on meditations In Conversation with God, Daily Meditations Volume Two: Lent and Eastertide, 1.2:
True conversion is shown by the way we behave. We show that we really want to improve by the way we do our work or our study. We show it by the way we behave towards our family; by offering up to God, in the course of the day, little mortifications which make life for those around us more pleasant, and which make our work more effective. We can also show it by making a careful preparation for and going frequently to Confession.
Today God asks us also for a rather special mortification, which we offer up cheerfully: it is fasting and abstinence, which strengthens our spirit as it mortifies our flesh and our sensuality. It raises our soul to God. It gets rid of concupiscence by giving us the strength to overcome and to mortify our passions, and it disposes our heart that it may seek for nothing except to please God in everything.9
[Updates at the bottom of this posting; latest update on 1-26-2010 at 12:24pm CST]
The Catholic blogosphere is currently in an uproar over an event that occurred at Saint James Church on Friday, January 15, 2010 A.D. when a Christian youth group requested and organized an event to draw more young adults into the Catholic Church. This seemed as an innocuous request since the parish in the past held a classical piano concert in honor of the church’s founder Father Felix Valera.
At times looking at an example of someone getting an idea wrong is actually the most helpful thing in formulating a better understanding of the topic. That’s how I felt, some while back, when I ran into this post descriptively entitled, “Love Never Ends, So How Could A Just Society Bring An End To Charity?” which argues:
I have heard it said by many people that if the government provides for the needs of society through its social services, there will no longer be any need for charity. Yet, we are called to charity, and therefore, we must not allow governments to interfere in our acts of charity. There is something very mixed up with this notion. It is perverting the very nature of charity, twisting it in a way to make sure there will be people who are suffering, so that they can be the objects of our good will. We are being told we cannot wish for a more just society because if such a society exists, charity will vanish.
But this cannot be the case, can it?
What exactly is the aim of charity but love? Love can be manifest in many ways; when someone is in dire straights, love seeks to help them out of it. But that is not all love seeks for them. Indeed, does a husband or wife love their family less after they have provided for their family’s needs? Certainly not! If we would not look at our family relationship in this way, why do we look at the world in this fashion?
Charity is caritas, love; to act in charity is to follow the dictates of love. Charity seeks for the betterment of others; in doing so, it recognizes that the most immediate need should be taken care of first (food, shelter, clothing, health, quality of life, etc). If these are taken care of, this does not diminish the need for charity: it provides room for greater forms of charity, for greater forms of love.
Now, I don’t think that, “Where will that leave charity,” is a universally good answer to suggestions of instituting social services. In a society which is already weak and uncohesive, there’s clearly a need for some minimal level of social services. The legitimate question to be argued between political factions is what the appropriate extent and form of social services should be — not whether there should be any at all. (If you’re unsure of this, ask yourself if you’d really support closing government homeless shelters and food assistance, abolishing unemployment, or eliminating the federal deposit insurance that assures that if your bank runs into problems your saving account doesn’t vanish over night. The sight of people literally dying in the street was not uncommon 150 years ago in many parts of what is now the developed world, and the fact that we’ve largely eliminated that — though social programs as well as through charity — is certainly not a bad thing.)
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“We should all pray … and often … to/through the intercession of Mother Teresa for the conversion of [Christopher] Hitchens.”
— A First Thoughts reader, in response to Hitchens’ latest pathetic diatribe against Blessed Mother Teresa of Calcutta.
As you can clearly see, I have been bitten by the writing bug. This will be my last post for a little while, so I wanted to make it a good one. Starting Monday my contributions to the discussion will be sporadic at best for at least a week.
Consider it yet another fulfillment of my promise to certain commentators here to get back to economic issues so we can continue our disagreements after so much agreement on life issues and the liturgy
Archbishop Charles Chaput writing in First Things this month:
We need to rededicate ourselves to the work of Christian charity and the Catholic soul of our institutions. Charity is a duty for the whole believing community. But is also an obligation and privilege for every individual member of the Church, flowing from our personal encounter with the mercy of Jesus Christ. Government cannot love. It has no soul and no heart. The greatest danger of the modern secularist state is this: In the name of humanity, under the banner of serving human needs and easing human suffering, it ultimately, ironically – and too often tragically – lacks humanity. As Benedict foresees in his encyclical, Deus Caritas Est: →']);" class="more-link">Continue reading
Every so often, when dealing with Church projects and non-profit work in general, one hears someone who does a lot of volunteer work toss off a disparaging remark alone the lines of, “Oh, those people. They only give money. You’d never see them down here working.”
Sometimes this is used to support a claim as to “who really cares” about an issue, along the lines of:
“Sure, you’ll find lots of [members of group X] a pro-life fundraising banquets, but you’ll never see them working at a crisis pregnancy center.”
“[Members of group X] may give money to ‘charity’, but you’ll never find them filling boxes down at the foodbank or working with at-risk kids.”
This has always struck me as a somewhat unfair criticism, for reasons I will get into in a minute, but I was particularly reminded of this last week when I had to go down to the diocesan offices to be trained to count and report the collections for the diocesan Catholic Services Appeal. The annual appeal provides a about the third of the operating expenses for the diocese — and since I deal with financial-ish stuff at work and I’m going to be rotating off the pastoral council in a couple months, I half volunteered, half was dragooned, into helping out with the processing of the collection this year at the parish. At the training session, I was particularly struck by the numbers of where the money in the appeal comes from:
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From Divini Redemptoris:
55. To give to this social activity [that which was recommended in Quadragesimo Anno — J.H.] a greater efficacy, it is necessary to promote a wider study of social problems in the light of the doctrine of the Church and under the aegis of her constituted authority. If the manner of acting of some Catholics in the social-economic field has left much to be desired, this has often come about because they have not known and pondered sufficiently the teachings of the Sovereign Pontiffs on these questions. Therefore, it is of the utmost importance to foster in all classes of society an intensive program of social education adapted to the varying degrees of intellectual culture. It is necessary with all care and diligence to procure the widest possible diffusion of the teachings of the Church, even among the working-classes. The minds of men must be illuminated with the sure light of Catholic teaching, and their wills must be drawn to follow and apply it as the norm of right living in the conscientious fulfillment of their manifold social duties. Thus they will oppose that incoherence and discontinuity in Christian life which We have many times lamented. For there are some who, while exteriorly faithful to the practice of their religion, yet in the field of labor and industry, in the professions, trade and business, permit a deplorable cleavage in their conscience, and live a life too little in conformity with the clear principles of justice and Christian charity. Such lives are a scandal to the weak, and to the malicious a pretext to discredit the Church. (emphasis added)
Divini Redemptoris is an excellent supplement to Quadragesimo Anno and yet another example of the brilliance of Pope Pius XI.
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Viewing the video I am impressed by his sincerity as well as his apology. Anyone willing to continue to berate Mr. Letterman are probably doing it for political reasons as of now. I for one appreciate that he took the time to say it during his show.
Others such as James Poniewozik of TIME magazine, Michael Russnow of the Huffington Post, and others continue to play political games and see in it more than a man expressing regret and contrition. It is unfortunate that there are those still caught up in this scenario playing out their perceived grievances and political agendas.
Governor Palin has accepted and so should we, I do.
Charity is one of those words which, in Christian discourse, is often in danger of meaning everything and nothing. We use it in certain very concrete senses (“giving to charity”) and also in very broad senses (Faith, Hope and Charity). At times it is taken to mean simply giving something to someone — and some even take it in a negative sense in that regard: the rich giving some few spare pennies to the poor. At other times, drawing on the Latin root of caritas, it is taken to be love as a whole in all its senses.
Because as Christians we identify God as being love, love is clearly meant to encompass a wide range of Christian action and experience, and comes in many forms. Right now, I’d like to talk about love of neighbor, and specifically, that love of neighbor which involves providing for the physical needs of others. So for the purposes of this post, I’m going to call the use of “time and treasure” to perform the corporal works of mercy “charity”, and let’s leave aside the other meanings of that term for now.
Now to me, one of the interesting things about the virtue of charity is that it says a great deal about the sort of relationships we can have as human beings. In the parable of the Good Samaritan (Luke 10, 25-37) we see a scholar of the law (quidam legis peritus) who cheerfully parrots back the great commandments of “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself.” but then wants to know “Who is my neighbor?”.
A recent study of 33 countries by Anthony Gill and Erik Lundsgaarde found an inverse relationship between religious observance and welfare spending. Countries with larger welfare states, such as Sweden, Norway and Denmark, had markedly lower levels of religious attendance, affiliation and trust in God than countries with a history of limited government, such as the U.S., the Philippines and Brazil. Public spending amounts to more than one half of the GDP in Sweden, where only 4% of the population regularly attends church. By contrast, public spending amounts to 18% of the Philippines’ GDP, and 68% of Filipinos regularly attend church.