This article originally appeared on The New Theological Movement written by Reginaldus on July 29, 2010 Anno Domini. Re-posted with permission.
18th Sunday in Ordinary Time, Luke 12:13-21
The rich man of this Sunday’s Gospel is blessed with a bountiful harvest. Rather than thanking God for this gift, he hoards the grain in his barns – his heart is possessed by his possessions. At the moment of death, the Lord calls him a fool, for he was not rich in what matters to God.
The Fathers of the Church, and St. Thomas Aquinas following them, see in this parable a strong teaching of social justice. Their teachings have in turn been integrated into the Social Doctrine of the Church. Here we will consider St. Thomas’ exposition of the doctrine as well as several important quotations from the Church Fathers.?
The common destination of all goods and right to private property
We must first affirm that man has a right to own private property. All men have a natural right to make use of material goods. According to positive human law, men also have a right to private property – this is necessary for the good order of society and the proper care of the goods themselves, it also serves as a means of restraining greed and inciting toward generosity (a man can give alms only if he has some property of his own).
However, it is equally clear in the Church’s Tradition, as expressed by the Fathers of the Church and magisterial teachings, that the right to private property is subordinate to the universal destination of all goods. That is, the right to private property cannot be extended to the point of depriving others of the basic material necessities of life. Every man has the right to the material necessities of life – when he is deprived of these, while another has excess wealth, a grave injustice has occurred.
Part II of my presentation of the four sermons on the Anti-Christ given by John Henry Cardinal Newman during Advent in 1835 before his conversion. Part I is here.
In this second sermon Newman concentrates on what we can glean of the Anti-Christ from Scripture and from the writings of the Fathers of the Church. One thing stands out in this sermon for me. The idea that the reign of the Anti-Christ may involve both ferocious atheism and a return to paganism. This seems like a contradiction, but Newman points to the French Revolution:
In that great and famous nation which is near us, once great for its love of CHRIST’S Church, since memorable for deeds of blasphemy, which lead me here to mention it, and now, when it should be pitied and prayed for, made unhappily our own model in too many respects,-followed when it should be condemned, and admired when it should be excused,-in the capital of that powerful and celebrated nation, there took place, as we all well know, within the last fifty years, an open apostasy from Christianity; not from Christianity only, but from every kind of worship which might retain any semblance or pretence of the great truths of religion. Atheism was absolutely professed; -yet in spite of this, it seems a contradiction in terms to say it, a certain sort of worship, and that, as the prophet expresses it, “a strange worship,” was introduced. Observe what this was.
Some time ago, someone asked me:
Suppose–just for the sake of argument–you were convinced that an honest reading of the Tradition of the Church required you to believe that the initial chapters of Genesis were historical. Would you be able to do it, or do you think that Darwinism is so irrefutable that you would have to abandon or radically redetermine your faith?
I think this is the question that worries a lot of Catholics without a strong scientific background as they watch the evolution/creationist/ID debate on Catholic blogs. Here are these otherwise solid Christians taking common cause with the likes of the Richard Dawkins against their brother Christians. What gives? Are these folks really Christian? Do they care more about science than about faith? Do they only accept Catholicism so long as it agrees with science?