Another interesting graphic on Prayer in America from the Pew Forum:
Prayer in America
I don't pray every day. I'd like to, but I don't think I know how. Either I don't think about it, or if I do I'm not sure what to say. I don't have a habit of prayer, and I'm not sure how to start one. So I guess that fits me nicely into the statistics - looking at those percentages for my sex, age, and income I wouldn't guess I'd pray daily.
Another interesting article by the Catholic News Service on why people leave their religions.
From the article:
Some cool interactive graphs from Pew, who conducted the study, can be found here along with the full report from the study.
Saw this interesting article by the Catholic News Service on a survey on tracking how Christians identified themselves.
From the article:
I found the following article on “Church and Economy in Dialogue” which was presented by Joseph Cardinal Ratzinger in 1985 at a symposium in Rome. It's an interesting view of ethics and the economy. I'm trying to process it.
I'm a capitalist. I believe in a free economy and market forces. It's my opinion that many of the problems we see with capitalism happen because people (government) interfere with market forces. Don't get me wrong. I like the FDA. I want someone making sure I'm not eating diseased meat. I'm not saying I don't want regulation. However, if you look at current economic woes, I think much of how we got to where we are can be attributed to government involvement where they were trying "to do the right thing."
I was six years old in 1985, so I don't truly understand the context for the article. I know that. I appreciate some of the insights one can draw from the Ratzinger's ideas and I agree that there is a higher calling to bridge economic inequalities when they are as out of balance as they were then and are today. It's a difficult problem. I suspect I'll be thinking about this for a while.
The article Faith by Numbers by Sandro Magister has some excellent Benedict XVI quotes in it:
"The great Galileo said that God wrote the book of nature in the form of the language of mathematics. He was convinced that God has given us two books: the book of Sacred Scripture and the book of nature. And the language of nature – this was his conviction – is mathematics, so it is a language of God, a language of the Creator.
"Let us now reflect on what mathematics is: in itself, it is an abstract system, an invention of the human spirit which as such in its purity does not exist. It is always approximated, but as such is an intellectual system, a great, ingenious invention of the human spirit. The surprising thing is that this invention of our human intellect is truly the key to understanding nature, that nature is truly structured in a mathematical way, and that our mathematics, invented by our human mind, is truly the instrument for working with nature, to put it at our service, to use it through technology.
"It seems to me almost incredible that an invention of the human mind and the structure of the universe coincide. Mathematics, which we invented, really gives us access to the nature of the universe and makes it possible for us to use it. Therefore, the intellectual structure of the human subject and the objective structure of reality coincide: the subjective reason and the objective reason of nature are identical. I think that this coincidence between what we thought up and how nature is fulfilled and behaves is a great enigma and a great challenge, for we see that, in the end, it is 'one' reason that links them both. Our reason could not discover this other reason were there not an identical antecedent reason for both.
"In this sense it really seems to me that mathematics – in which as such God cannot appear – shows us the intelligent structure of the universe. Now, there are also theories of chaos, but they are limited because if chaos had the upper hand, all technology would become impossible. Only because our mathematics is reliable, is technology reliable. Our knowledge, which is at last making it possible to work with the energies of nature, supposes the reliable and intelligent structure of matter. Thus, we see that there is a subjective rationality and an objectified rationality in matter which coincide. Of course, no one can now prove – as is proven in an experiment, in technical laws – that they both really originated in a single intelligence, but it seems to me that this unity of intelligence, behind the two intelligences, really appears in our world. And the more we can delve into the world with our intelligence, the more clearly the plan of Creation appears.
"In the end, to reach the definitive question I would say: God exists or he does not exist. There are only two options. Either one recognizes the priority of reason, of creative Reason that is at the beginning of all things and is the principle of all things – the priority of reason is also the priority of freedom –, or one holds the priority of the irrational, inasmuch as everything that functions on our earth and in our lives would be only accidental, marginal, an irrational result – reason would be a product of irrationality. One cannot ultimately 'prove' either project, but the great option of Christianity is the option for rationality and for the priority of reason. This seems to me to be an excellent option, which shows us that behind everything is a great Intelligence to which we can entrust ourselves.
"However, the true problem challenging faith today seems to me to be the evil in the world: we ask ourselves how it can be compatible with the Creator's rationality. And here we truly need God, who was made flesh and shows us that he is not only a mathematical reason but that this original Reason is also Love. If we look at the great options, the Christian option today is the one that is the most rational and the most human. Therefore, we can confidently work out a philosophy, a vision of the world based on this priority of reason, on this trust that the creating Reason is love and that this love is God."
The article goes on to do some analysis of those quotes. It's quite interesting.
I found this news story from 2005 and noticed an interesting quote from Pope Benedict XVI:
Today we can dispose of vast material resources. But the men and women in our technological age risk becoming victims of their own intellectual and technical achievements, ending up in spiritual barrenness and emptiness of heart. That is why it is so important for us to open our minds and hearts to the Birth of Christ, this event of salvation which can give new hope to the life of each human being.
The risk of becoming a victim of my own intellectual or technical achievements is very real for me.
With a potential new encyclical on socioeconomic issues in the works (and in the news), I thought I would go back and read the last one Centesimus Annus by John Paul II. To that end, I'm starting a seven-part series on Centesimus Annus. Each part will represent a section of the document.
Part 1: Introduction
Part 2: Characteristics of "Rerum Novarum"
Part 3: Towards the "New Things" of Today
Part 4: The Year 1989
Part 5: Private Property and the Universal Destination of Material Goods
Part 6: State and Culture
Part 7: Man is the Way of the Church
CNA had a recent article on the Sacrament of Reconciliation in which Archbishop Nienstedt talked about 13 years as a confessor. You can find the short article here. In the article Nienstedt talks about why the sacrament should be one-on-one and a little bit into what the confessor might be looking for when listening.
I'm a big fan of face-to-face confessions. My wife, who is Lutheran, has general absolution at each weekly service, and it certainly doesn't have the same feel and gravity of the sacrament face-to-face. It's interesting that once while talking with one of her pastors, they said they wished more Lutherans would attend one-on-one confession. He also felt it was more powerful and effective for the penitent.
I know that in my personal history of confession, some of the largest breakthroughs I've made in my personal life have been as a result of personal penance I've received from priests who were able to not only listen and absolve me of my sins, but who also provided me with a method for dealing with that which lead me to sin in the first place. I find a lot of people who haven't been to confession since they were children feel like it's going to simply be "give me three Hail Mary's and a couple of Our Fathers." It's not. I believe every time I've gone in my adult life there has been something that the priest has said or requested as part of my penance that has helped change who I am, by reinforcing who I want to be.
Recently, CNA reported the following from the Archbishop of Lima, Cardinal Juan Luis Cipriani:
"The greater your word is, the freer you are, the more faithful you are at home, with your children; you are freer because people say: this guy doesn't sell out. I think we are attacking this free and joyful world God has given us with our pride and selfishness. [...] We must struggle to be more faithful to the word given to us in that beautiful prayer, or in that friendship. [...] We need to be a little bit more generous. Brothers and sisters, look and see if there is light in your life, and I'm talking about your heart, your conscience, that need to go to our Father God. It's not enough to just be a good person, we need to be saints. We need to continue putting our love and trust in the Lord."
It's completely unrelated, but I've heard Glenn Beck talk a lot about this topic in the last six to twelve months. He continues to bring up the ideas of honesty, keeping your commitments, being more generous, and finding your own voice. Many of the same themes...
The reason I like this quote, and the reason Beck's words resonate with me, is because I often feel like pride and selfishness are my greatest obstacle in being who I want to be. Many of the behaviors I exhibit that I don't like can be traced back to my pride. Many of my shortcomings as a community member, husband, and friend are due to my selfish nature. I want to actively work on those aspects, but I'm not sure how. These reminders (quotes like the one above and the occasional inspiring words from Glenn) help remind me of what I need to focus on.
The Church wishes to help form consciences in political life and to stimulate greater insight into the authentic requirements of justice as well as greater readiness to act accordingly, even when this might involve conflict with situations of personal interest. . . . The Church cannot and must not take upon herself the political battle to bring about the most just society possible. She cannot and must not replace the State. Yet at the same time she cannot and must not remain on the sidelines in the fight for justice.
- Pope Benedict XVI, Deus Caritas Est
With the election just behind us, I took some time to review the United States Conference of Catholic Bishops statement on Forming Consciences for Faithful Citizenship. It's an interesting document. Part one of the document attempts to address some basic questions and part two is a summary of policy positions of the United States Conference of Catholic Bishops.
Why does the Church teach about issues affecting public policy?
In this statement, we bishops do not intend to tell Catholics for whom or against whom to vote. Our purpose is to help Catholics form their consciences in accordance with God’s truth. We recognize that the responsibility to make choices in political life rests with each individual in light of a properly formed conscience, and that participation goes well beyond casting a vote in a particular election.
A couple weeks ago, my wife and I attended a service where the priest spent a lot of time on politics. He clearly spoke against Obama and for McCain. There was no question about who he was behind. I know that's not the church's policy, but it was clear that different people have different interpretations of that policy.
Some question whether it is appropriate for the Church to play a role in political life. However, the obligation to teach about moral values that should shape our lives, including our public lives, is central to the mission given to the Church by Jesus Christ. Moreover, the United States Constitution protects the right of individual believers and religious bodies to participate and speak out without government interference, favoritism, or discrimination. Civil law should fully recognize and protect the Church’s right, obligation, and opportunities to participate in society without being forced to abandon or ignore its central moral convictions. Our nation’s tradition of pluralism is enhanced, not threatened, when religious groups and people of faith bring their convictions and concerns into public life. Indeed, our Church’s teaching is in accord with the foundational values that have shaped our nation’s history: “life, liberty, and the pursuit of happiness.”
We have also attended a masses with different priests, who have talked to some of the issues without any indication of candidate preference.
Who in the Church should participate in political life?
In the Catholic Tradition, responsible citizenship is a virtue, and participation in political life is a moral obligation.
That seems clear enough... Everyone.
The Church calls for a different kind of political engagement: one shaped by the moral convictions of well-formed consciences and focused on the dignity of every human being, the pursuit of the common good, and the protection of the weak and the vulnerable.
This has some interesting connotations to it. My concern is that there are many many ways to respect the dignity of every human being, pursue the common good, and protect the weak and vulnerable. The language of the document is only good in saying "not that", but it doesn't really say anything about the path to get there. I think that's good, but it also presents complications.
How does the Church help the Catholic faithful to speak about political and social questions?
The Church equips its members to address political and social questions by helping them to develop a well-formed conscience. Catholics have a serious and lifelong obligation to form their consciences in accord with human reason and the teaching of the Church.
[...]
The Church fosters well-formed consciences not only by teaching moral truth but also by encouraging its members to develop the virtue of prudence. [...] Prudence shapes and informs our ability to deliberate over available alternatives, to determine what is most fitting to a specific context, and to act decisively. Exercising this virtue often requires the courage to act in defense of moral principles when making decisions about how to build a society of justice and peace.
I love the personal responsibility that the Church advocates. I like the merger of human reason and the teachings of the Church. I'm also a big fan of prudence. The Church as a developer of good judgment is a useful model.
What does the Church say about Catholic social teaching in the public square?
The consistent ethic of life provides a moral framework for principled Catholic engagement in political life and, rightly understood, neither treats all issues as morally equivalent nor reduces Catholic teaching to one or two issues. It anchors the Catholic commitment to defend human life, from conception until natural death, in the fundamental moral obligation to respect the dignity of every person as a child of God.
This is an interesting section where the document details several principles for guiding one's choices.
- The Right to Life and the Dignity of the Human Person
In our society, human life is especially under direct attack from abortion. Other direct threats to the sanctity of human life include euthanasia, human cloning, and the destruction of human embryos for research. Catholic teaching about the dignity of life calls us to oppose torture,7 unjust war, and the use of the death penalty; to prevent genocide and attacks against noncombatants; to oppose racism; and to overcome poverty and suffering.
- Call to Family, Community, and Participation
The family—based on marriage between a man and a woman—is the first and fundamental unit of society and is a sanctuary for the creation and nurturing of children. [...] Respect for the family should be reflected in every policy and program. It is important to uphold parents’ rights and responsibilities to care for their children, including the right to choose their children’s education.
- Rights and Responsibilities
Every human being has a right to life, the fundamental right that makes all other rights possible, and a right to access to those things required for human decency—food and shelter, education and employment, health care and housing, freedom of religion and family life. The right to exercise religious freedom publicly and privately by individuals and institutions along with freedom of conscience need to be constantly defended. In a fundamental way, the right to free expression of religious beliefs protects all other rights.
- Option for the Poor and Vulnerable
While the common good embraces all, those who are weak, vulnerable, and most in need deserve preferential concern.
This preferential option for the poor and vulnerable includes all who are marginalized in our nation and beyond—unborn children, persons with disabilities, the elderly and terminally ill, and victims of injustice and oppression.
- Dignity of Work and the Rights of Workers
Employers contribute to the common good through the services or products they provide and by creating jobs that uphold the dignity and rights of workers—to productive work, to decent and just wages, to adequate benefits and security in their old age, to the choice of whether to organize and join unions, to the opportunity for legal status for immigrant workers, to private property, and to economic initiative. Workers also have responsibilities—to provide a fair day’s work for a fair day’s pay, to treat employers and co-workers with respect, and to carry out their work in ways that contribute to the common good.
- Solidarity
In light of the Gospel’s invitation to be peacemakers, our commitment to solidarity with our neighbors—at home and abroad—also demands that we promote peace and pursue justice in a world marred by terrible violence and conflict.
- Caring for God’s Creation
Care for the earth is a duty of our faith and a sign of our concern for all people. We should strive to live simply to meet the needs of the present without compromising the ability of future generations to meet their own needs.
For more on this topic, I also found this recent CNA story on the book, Catholics in the Public Square by Most Reverend Thomas J. Olmsted. I've not purchased the book yet and am unsure if I will.
Applying Catholic Teaching to Major Issues: A Summary of Policy Positions of the United States Conference of Catholic Bishops
So far, I have few (if any) real problem with what I'm reading in this document. I agree with just about everything. Who doesn't want a culture of life, a focus on human dignity and individual rights, and who's against family or community? The ideas are pillars for guiding one's actions. And as such, I totally agree.
However, I think (at least for me) as I read part two, I start to feel that the document is starting to imply solutions to these problems. And I believe one of the main reasons we have such a polarized political system here in America is that there is fundamental disagreement in how to achieve these goals.
For example, read the following:
Wages should allow workers to support their families, and public assistance should be available to help poor families to live in dignity. Such assistance should be provided in a manner that promotes eventual financial autonomy.
Ok, I want that too. But I feel like a shallow reading of that would indicate that this is a call for a higher minimum wage and for more government programs supporting those trying to reach financial autonomy. However, I disagree that those are the solutions. In fact, I believe those policies only lead to lower overall wages for workers and create financial dependence.
There are others:
Social and economic policies should foster the creation of jobs for all who can work with decent working conditions and just wages.
and:
Affordable and accessible health care is an essential safeguard of human life and a fundamental human right. With an estimated 47 million Americans lacking health care coverage, it is also an urgent national priority.
While I like the concepts in the document, I wonder at some of the language used in places.
