Yesterday was a memorable experience and I am still basking in what I can only call joy: my very close friend Anna Maria Piccirillo married Tom Loewe at St. Thomas the Apostle in Ann Arbor.
Fr. Eric Weber, formerly of St. Thomas but now stationed at a parish near Jackson, officiated. He gave the most amazing sermon I have ever heard at a wedding--perhaps the most amazing I have ever heard at Mass.
He was calling fallen-away Catholics back to the Lord and Church, and lukewarm Catholics and normal Catholics to renew their relationships with God. It was so direct, so simple, so real and so effective. Using the examples of two saints--St. John of God and St. Paul--he argued that the twists and turns of our life do not matter to God, who merely waits for us to come to the place where we can receive His love and let Him shape our lives and hold us in His love from that point forward.
It was amazing; but it was the kind of sermon that should be preached almost every weekend from every pulpit in every parish.
I spoke with Fr. Erik at the reception afterwards and he said he targeted his sermon that way because Tom and Anna asked him to. How appropriate! These two people who have been serving Catholics in the local area in very evangelistic ways wanted their Wedding Mass to reach out. God's blessings on them both for their new life in this wonderful sacrament!
Saturday, December 31, 2005
Friday, December 16, 2005
Sister Malachi and C. S. Lewis
When I was a child growing up in Grand Rapids, my family lived about a block away from Aquinas College, a small liberal arts college located on a beautiful campus and run by Dominicans (it still is, I believe).
My mother was friends with the librarian, a wonderful nun who came from Ireland. She would go back to Ireland every once in a while--it was rumored to visit her brother who was a nobleman--and she would visit her friend C. S. Lewis.
So it was she who introduced us to Narnia after she brought us a copy of the Lion, the Witch and the Wardrobe signed by C. S. Lewis. My brother devoured the books; I was too scared at first (since I was only about 6 or 7) because I saw the pictures of the sacrifice on the Stone Table. But my brother loved them and talked about them all the time. He even wrote Lewis, asking him to write more Narnia stories beyond the Last Battle. Lewis wrote back and explained that he couldn't write any more, the stories had ended.
I finally read the series when I was 9 or 10 and have probably read them ever since at least once a year.
I am so grateful to Sister M. for introducing me to Lewis, and with him, to a love of good stories. And the contribution to my faith in God of these books, and later that of the Perelandra triology when I was a pre-teen and Til We Have Faces when I was in high school, was significant.
There's nothing like the gift of a good book at the right time to open a child's mind to the very thing to change their lives. I'm also grateful to my older brother, Dr. Lee Harrington, for making it impossible for me to not pick these books up and persevere.
My mother was friends with the librarian, a wonderful nun who came from Ireland. She would go back to Ireland every once in a while--it was rumored to visit her brother who was a nobleman--and she would visit her friend C. S. Lewis.
So it was she who introduced us to Narnia after she brought us a copy of the Lion, the Witch and the Wardrobe signed by C. S. Lewis. My brother devoured the books; I was too scared at first (since I was only about 6 or 7) because I saw the pictures of the sacrifice on the Stone Table. But my brother loved them and talked about them all the time. He even wrote Lewis, asking him to write more Narnia stories beyond the Last Battle. Lewis wrote back and explained that he couldn't write any more, the stories had ended.
I finally read the series when I was 9 or 10 and have probably read them ever since at least once a year.
I am so grateful to Sister M. for introducing me to Lewis, and with him, to a love of good stories. And the contribution to my faith in God of these books, and later that of the Perelandra triology when I was a pre-teen and Til We Have Faces when I was in high school, was significant.
There's nothing like the gift of a good book at the right time to open a child's mind to the very thing to change their lives. I'm also grateful to my older brother, Dr. Lee Harrington, for making it impossible for me to not pick these books up and persevere.
Wednesday, December 14, 2005
On Catholic Social Teaching in the Employer/Employee relationship
A discussion of the relevant principles as put forth in the papal encyclical, Centisimus Annus. Posted on the Blogspot: www.whoseamsol.blogger.com
A good encylclical to refer to in this vein is Centisimus Annus, which asserts both the right of the employer to make a profit and the right to the employee to organize. Such organization takes place in the context of solidarity among employees to ensure that contracts are upheld truthfully and that human rights are supported in the workplace.
I wrestled with these personal questions recently. They were resolved—at least for me—by this encyclical. Here are some points I used to come to grips with my situation at AMC:
1. Can a Christian individual or group be engaged in a struggle for justice and/or truth in the workplace? What is that individual’s or group’s responsibility to speak the truth and witness to justice? How is this responsibility lifted or mitigated by the principle that this individual/group is under authority in the workplace?
2. Can a Christian use the force of the law to seek discovery of the truth or to right injustice, when that force of the law may be applied against other Christians?According to Centisimus Annus, the working class (made up of people like me) does have the right and the need to receive protection from society, including the protection offered by the law. Pope John Paul goes so far as to say that God’s “preferential option” for the poor, which exists because of their vulnerability and lack of resources, can be extended in today’s society to the working man. That means that the laws of society are meant to be part of God’s plan to extend this preferential protection and defense. Again, this is my interpretation, but it appears that Christians can resort to the law and the courts when no other solution is available.
But even more, this encyclical enjoins Christians to seek to right injustice and create a “civilization of love” by witnessing to the truth. This obligation to assert the truth appears to go beyond a simple requirement to be obedient to the authority set over them. Again, I am sure this involves prudential judgment to assert the right to speak the truth over the need to obey authority, but it appears that a Christian society depends on maintaining a balance between conflicting rights which are guided by truth and asserted in love.
It’s not only the truth as our managers and bosses see it, although we must strive to understand their vision, but it’s the truth as it is.Here’s a quote from CA that applies to our situation, although Pope John Paul wrote it about the fall of Communism:
“It seemed that the European order resulting from the Second World War and sanctioned by the Yalta Agreements could only be overturned by another war. Instead, it has been overcome by the non-violent commitment of people who, while always refusing to yield to the force of power, succeeded time after time in finding effective ways in witnessing to the truth. This disarmed the adversary, since violence always needs to justify itself through deceit, and to appear, however falsely, to be defending a right or responding to a threat posed by others. Once again I thank God for having sustained people’s hearts amid difficult trials, and I pray that this example will prevail in other places and other circumstances.” (Ch.3, 23)
I think that the Pope’s last statement applies to employees in the 21st Century; that he was saying we called to “disarm the adversary” (who is, after all, our age-old enemy, Satan) and to do this by speaking, and witnessing to, the truth.
What follows are these and other supportive principles and quotes about them from CA:
Human dignity is the guiding principle in Catholic social justice.
The demands imposed on societies by their obligation to acknowledge human dignity include the right to a just wage; the right to own property and other forms of personal wealth (intellectual knowledge, entrepreneurial ability, etc.); the right to practice religion, the right to rest, the right to free association (“solidarity”); and special rights to social protection for the poor and working classes (God’s “preferential option”).
“…the main thread and, in a certain sense, the guiding principle of Pope Leo’s encyclical, and of all the Church’s social doctrine, is a correct view of the human person and of his unique value, inasmuch as man ‘…is the only creature on earth which God willed for itself.’ …In effect, beyond the rights which man acquires by his own work, there exist rights which do not correspond to any work he performs, but which flow from his essential dignity as a person.“ (Ch. 1, 11) God’s preferential option for the poor can be extended to wage-earners:
“When there is a question of defending the rights of individuals, the defenseless and the poor have a claim to special consideration. The richer class has many ways of shielding itself, and stands less in need of help from the state; whereas the mass of poor have no resources of their own to fall back on, and must chiefly depend on the assistance of the State. It is for this reason that wage-earners, since they mostly belong to the latter class, should be especially cared for and protected by the government.” (Ch. 1, 10)
Solidarity is a fundamental Christian principle for all levels of societal organization:“In this way what we nowadays call the principle of solidarity…is clearly seen to be one of the fundamental principles of the Christian view of social and political organization. This principle is frequently stated by Pope Leo XIII, who uses the term “friendship,” a concept already found in Greek philosophy. Pope Pius XI refers to it with the equally meaningful term “social charity.” Pope Paul VI, expanding the concept to cover the many modern aspects of the social question, speaks of a ‘civilization of love.’” (Ch. 1, 10)
Some legitimate forms of conflict are allowed in restoring social justice (including, presumably, non-violent actions taken against an unjust system and legitimate legal actions). However, violence and forms of class struggle which simply replace one unjust system with another are prohibited.
“The Pope does not, of course, intend to condemn every possible form of social conflict. The Church is well aware that in the course of history, conflicts of interest between different social groups inevitably arise and that in the face of such conflicts, Christians must often take a position, honestly and decisively. The encyclical Laborem Exercens moreover clearly recognized the positive role of conflict when it takes the form of a “struggle for social justice.” Quadragesimo Anno has already stated that “if the class struggle abstains from enmities and mutual hatred, it gradually changes into an honest discussion of differences founded on a desire for justice.” (CA, Ch.2, 14)
Finally, a summary of some Catholic social principles in this encyclical follows. Note that complementary principles exist to help balance the opposing rights of groups and individuals in this list:
Right to private property is balanced by the need for society and individuals to recognize the universal destination of the world’s goods.
Ownership of “personal property” includes the worker’s right to possess other kinds of “wealth” besides that which is merely material. For instance, workers have the right to own and exercise control over their learning, intellectual ability, talents, experience; even their creativity and entrepreneurial skills.
The right to establish associations of employers and workers or of workers alone is balanced by the need to recognize that labor agreements must not violate the dignity of workers or diminish their rights to ownership of their personal wealth, to a living wage, to the proper rest, etc. Owners and employers have a right to profit and to use profitability as one measure of the success of their enterprise. However, the right to profit is not an absolute right and other measures of success must be taken into account as well.
Society must recognize God’s preferential option for the poor and grant special considerations to this vulnerable class through just laws and other societal provisions.
Workers have a right to a living wage, to humane work hours and adequate free time.
Societies must support the principle of subsidiarity: “By creating favorable conditions for the free exercise of economic activity, which will lead to abundant opportunities for employment and sources of wealth.” (CA Ch.2, 15)
Social organizations must recognize the principle of solidarity: “By defending the weakest, by placing certain limits on the autonomy of parties who determine working conditions, and by ensuring in every case the necessary minimum support for the unemployed worker.” (CA Ch.2, 15)
Societies must also recognize the basic human right to the freedom of religion: the freedom to maintain a relationship with God and give Him due worship. “No man may with impunity violate that human dignity which God himself treats with great reverence.” (CA, Ch.1, section 9) This basic right implies the right to the Sabbath, or “seventh day” rest enjoined by the Third Commandment.
A good encylclical to refer to in this vein is Centisimus Annus, which asserts both the right of the employer to make a profit and the right to the employee to organize. Such organization takes place in the context of solidarity among employees to ensure that contracts are upheld truthfully and that human rights are supported in the workplace.
I wrestled with these personal questions recently. They were resolved—at least for me—by this encyclical. Here are some points I used to come to grips with my situation at AMC:
1. Can a Christian individual or group be engaged in a struggle for justice and/or truth in the workplace? What is that individual’s or group’s responsibility to speak the truth and witness to justice? How is this responsibility lifted or mitigated by the principle that this individual/group is under authority in the workplace?
2. Can a Christian use the force of the law to seek discovery of the truth or to right injustice, when that force of the law may be applied against other Christians?According to Centisimus Annus, the working class (made up of people like me) does have the right and the need to receive protection from society, including the protection offered by the law. Pope John Paul goes so far as to say that God’s “preferential option” for the poor, which exists because of their vulnerability and lack of resources, can be extended in today’s society to the working man. That means that the laws of society are meant to be part of God’s plan to extend this preferential protection and defense. Again, this is my interpretation, but it appears that Christians can resort to the law and the courts when no other solution is available.
But even more, this encyclical enjoins Christians to seek to right injustice and create a “civilization of love” by witnessing to the truth. This obligation to assert the truth appears to go beyond a simple requirement to be obedient to the authority set over them. Again, I am sure this involves prudential judgment to assert the right to speak the truth over the need to obey authority, but it appears that a Christian society depends on maintaining a balance between conflicting rights which are guided by truth and asserted in love.
It’s not only the truth as our managers and bosses see it, although we must strive to understand their vision, but it’s the truth as it is.Here’s a quote from CA that applies to our situation, although Pope John Paul wrote it about the fall of Communism:
“It seemed that the European order resulting from the Second World War and sanctioned by the Yalta Agreements could only be overturned by another war. Instead, it has been overcome by the non-violent commitment of people who, while always refusing to yield to the force of power, succeeded time after time in finding effective ways in witnessing to the truth. This disarmed the adversary, since violence always needs to justify itself through deceit, and to appear, however falsely, to be defending a right or responding to a threat posed by others. Once again I thank God for having sustained people’s hearts amid difficult trials, and I pray that this example will prevail in other places and other circumstances.” (Ch.3, 23)
I think that the Pope’s last statement applies to employees in the 21st Century; that he was saying we called to “disarm the adversary” (who is, after all, our age-old enemy, Satan) and to do this by speaking, and witnessing to, the truth.
What follows are these and other supportive principles and quotes about them from CA:
Human dignity is the guiding principle in Catholic social justice.
The demands imposed on societies by their obligation to acknowledge human dignity include the right to a just wage; the right to own property and other forms of personal wealth (intellectual knowledge, entrepreneurial ability, etc.); the right to practice religion, the right to rest, the right to free association (“solidarity”); and special rights to social protection for the poor and working classes (God’s “preferential option”).
“…the main thread and, in a certain sense, the guiding principle of Pope Leo’s encyclical, and of all the Church’s social doctrine, is a correct view of the human person and of his unique value, inasmuch as man ‘…is the only creature on earth which God willed for itself.’ …In effect, beyond the rights which man acquires by his own work, there exist rights which do not correspond to any work he performs, but which flow from his essential dignity as a person.“ (Ch. 1, 11) God’s preferential option for the poor can be extended to wage-earners:
“When there is a question of defending the rights of individuals, the defenseless and the poor have a claim to special consideration. The richer class has many ways of shielding itself, and stands less in need of help from the state; whereas the mass of poor have no resources of their own to fall back on, and must chiefly depend on the assistance of the State. It is for this reason that wage-earners, since they mostly belong to the latter class, should be especially cared for and protected by the government.” (Ch. 1, 10)
Solidarity is a fundamental Christian principle for all levels of societal organization:“In this way what we nowadays call the principle of solidarity…is clearly seen to be one of the fundamental principles of the Christian view of social and political organization. This principle is frequently stated by Pope Leo XIII, who uses the term “friendship,” a concept already found in Greek philosophy. Pope Pius XI refers to it with the equally meaningful term “social charity.” Pope Paul VI, expanding the concept to cover the many modern aspects of the social question, speaks of a ‘civilization of love.’” (Ch. 1, 10)
Some legitimate forms of conflict are allowed in restoring social justice (including, presumably, non-violent actions taken against an unjust system and legitimate legal actions). However, violence and forms of class struggle which simply replace one unjust system with another are prohibited.
“The Pope does not, of course, intend to condemn every possible form of social conflict. The Church is well aware that in the course of history, conflicts of interest between different social groups inevitably arise and that in the face of such conflicts, Christians must often take a position, honestly and decisively. The encyclical Laborem Exercens moreover clearly recognized the positive role of conflict when it takes the form of a “struggle for social justice.” Quadragesimo Anno has already stated that “if the class struggle abstains from enmities and mutual hatred, it gradually changes into an honest discussion of differences founded on a desire for justice.” (CA, Ch.2, 14)
Finally, a summary of some Catholic social principles in this encyclical follows. Note that complementary principles exist to help balance the opposing rights of groups and individuals in this list:
Right to private property is balanced by the need for society and individuals to recognize the universal destination of the world’s goods.
Ownership of “personal property” includes the worker’s right to possess other kinds of “wealth” besides that which is merely material. For instance, workers have the right to own and exercise control over their learning, intellectual ability, talents, experience; even their creativity and entrepreneurial skills.
The right to establish associations of employers and workers or of workers alone is balanced by the need to recognize that labor agreements must not violate the dignity of workers or diminish their rights to ownership of their personal wealth, to a living wage, to the proper rest, etc. Owners and employers have a right to profit and to use profitability as one measure of the success of their enterprise. However, the right to profit is not an absolute right and other measures of success must be taken into account as well.
Society must recognize God’s preferential option for the poor and grant special considerations to this vulnerable class through just laws and other societal provisions.
Workers have a right to a living wage, to humane work hours and adequate free time.
Societies must support the principle of subsidiarity: “By creating favorable conditions for the free exercise of economic activity, which will lead to abundant opportunities for employment and sources of wealth.” (CA Ch.2, 15)
Social organizations must recognize the principle of solidarity: “By defending the weakest, by placing certain limits on the autonomy of parties who determine working conditions, and by ensuring in every case the necessary minimum support for the unemployed worker.” (CA Ch.2, 15)
Societies must also recognize the basic human right to the freedom of religion: the freedom to maintain a relationship with God and give Him due worship. “No man may with impunity violate that human dignity which God himself treats with great reverence.” (CA, Ch.1, section 9) This basic right implies the right to the Sabbath, or “seventh day” rest enjoined by the Third Commandment.
Tuesday, December 13, 2005
Corinthians Thirteen
Love is always patient and kind; it is never jealous; love is never boastful or concieted; it is never rude or selfish; it does not take offence and is not resentful. Love takes no pleasure in other people's sins but delights in the truth; it is always ready to excuse, to trust, to hope, and to endure whatever comes. Love never ends.
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