Posted on 08/24/2009 7:13:54 PM PDT by marshmallow
Recent global events awaken us to the importance of sustained Christian reflection on the nature and goal of economic life, both within our own societies and in other parts of the world. Accordingly, as evangelical Protestants we applaud the release of Caritas in Veritate (Charity in Truth) by Pope Benedict XVI. We call on Christians everywhere, but especially our fellow evangelicals in the global North, to read, wrestle with, and respond to Caritas in Veritate and its identification of the twin call of love and truth upon our lives as citizens, entrepreneurs, workers and, most fundamentally, as followers of Christ.
In Christ's death and resurrection, God removes all that stands in the way of right relationships between God and the world, among humans, and between humanity and the rest of creation. Human development is included in this restoration of all things to right relationship.
We commend the way in which this encyclical considers economic development in terms of the true trajectory for human flourishing. Caritas in Veritate, following in the tradition of Pope Paul VI's encyclical Populorum Progressio, argues that development is about the transformation of both persons and institutions and of relations among and between them. We echo its call for a new vision of development that recognizes the dignity of human life in its fullness, and that includes a concern for life from conception to natural death, for religious liberty, for the alleviation of poverty, and for the care of creation.
Caritas in Veritate proposes an integral model of human development in the context of globalization, “the expansion of worldwide interdependence.” We affirm with this encyclical that globalization must become a “person-centred and community-oriented process of integration.” The encyclical correctly notes that globalization has indeed lifted millions out of poverty, primarily by the integration of the economies of developing nations into international markets. Yet the unevenness of this integration leaves us deeply concerned about the inequality, poverty, food insecurity, unemployment, social exclusion—including the persistent social exclusion of women in many parts of the world—and materialism that continue to ravage human communities, with destructive consequences for our shared planetary habitat.
In Caritas in Veritate we find an analysis of global affairs that rejects the oversimplifying polarization of free market and active government solutions. As the encyclical teaches, “authentically human social relationships of friendship, solidarity and reciprocity can also be conducted within economic activity, and not only outside it or ‘after’ it.” Economic life is not amoral or autonomous. Economic institutions, including markets themselves, must be marked by internal relations of solidarity and trust.
Profit, while a necessary means in economic life, cannot be an overriding end for truly human economic flourishing. We therefore affirm the emphasis in Caritas in Veritate on social enterprise, that is, business efforts guided by a mutualist principle that transcends the dichotomy of for-profit and not-for-profit and that instead pursues social ends while covering costs and providing for investment. More broadly, we urge evangelicals to consider the invitation by Pope Benedict to rethink who must be included among corporate stakeholders and what the moral significance of investment is. We would have wished for an even stronger criticism in the encyclical of the elevation of money to an idolatrous status and the resultant contemporary dominance of financial markets over other elements of the global economy.
We endorse the affirmation that an economy of charity demands space for myriad human communities and institutions, not just for the state and the market, but also families and the many relationships of civil society. It is primarily the internal resources of communities, such as those of neighbourhood associations, municipal councils, trade unions, small business and more, that facilitate the cultivation of local talents and resources. Effective governance and aid which provides support for development but recognizes their own limitations are needed in charting a path towards more integral development. The challenge to “humanize” or “civilize” globalization does not necessarily mean more government. It does demand better government—the rule of law rather than of persons, the development of strong institutions of governance, the restoration of balance between competing interests, the eradication of corruption. Ethical globalization demands fairer and freer trade, assisting the poor of the world to successfully integrate into a flourishing global economy. And ethical globalization demands of evangelical churches everywhere that we attend to the call to do the truth in love, as we continue to respond to the great commission to "disciple the nations."
The encyclical properly recognizes that states are not relinquishing and should not relinquish their duty to pursue justice and the common good in the global economic order. We share the document’s concern at the decline of social security systems, the diminishing power of trade unions, and the pressure of socially destructive labour mobility. Yet we also share its fear of the growth of an overweening welfare state, which degrades social and civic pluralism. Thus we agree that subsidiarity and solidarity must be held in tandem, as Caritas in Veritate/I> proposes.
We echo the call for better models of global governance, both financial and political, but hesitate to uncritically endorse the current models in the U.N., I.M.F., World Bank and W.T.O. A global common good does indeed call forth political action to secure it, but new models of global governance must secure increased participation, transparency and accountability, and help strengthen the nation state relative to the power of global finance.
With Caritas in Veritate, we commit ourselves not to be the “victims” of globalization, but to be its “protagonists”—to work for global solidarity, economic justice, and the common good, as norms that transcend and transform the motives of economic profit and technical progress. We call for serious dialogue among all Christians and with many others to make these goals practical realities.
* Adel Abadeer, Associate Professor of Economics, Calvin College (Grand Rapids, MI)
* Roy Berkenbosch, Director, Micah Center, King's University College (Edmonton, AB)
* Elwil Beukes, Professor of Economics, The King's University College (Edmonton, AB)
* Daniel K. Bourdanné, General Secretary, International Fellowship of Evangelical Students (Oxford, UK)
* James Bradley, Professor of Mathematics & Statistics Emeritus, Calvin College (Grand Rapids, MI)
* Paul Brink, Associate Professor of Political Studies, Gordon College (Wenham, MA)
* Joe Carter, Web Editor, First Things (Manassas, VA)
* Jonathan Chaplin, Director, Kirby Laing Institute for Christian Ethics (Cambridge, UK)
* J. Daryl Charles, Director and Senior Fellow, Bryan Institute for Critical Thought & Practice (Dayton, TN)
* Richard Cizik, President, The New Evangelicals (Washington, DC)
* Bruce J. Clemenger, President, Evangelical Fellowship of Canada (Markham, ON)
* Javier Comboni, Jean & E. Floyd Kvamme Professor of Political Economy, Wheaton College (Wheaton, IL)
* Justin D. Cooper, President, Redeemer University College (Ancaster, ON)
* Paul R. Corts, President, Council for Christian Colleges and Universities (Washington, DC)
* Janel Curry, Byker Chair in Christian Perspectives on Political, Social, and Economic Thought, Calvin College (Grand Rapids, MI)
* Calvin B. DeWitt, Professor of Environmental Studies, University of Wisconsin-Madison (Madison, WI)
* Brian Dijkema, Labour Activist (Ottawa, ON)
* Joel Edwards, International Director, Micah Challenge (London, UK)
* Jacob P. Ellens, Vice President, Academic, Redeemer University College (Ancaster, ON)
* Bruce Ellis Benson, Professor of Philosophy, Wheaton College (Wheaton, IL)
* Janet Epp Buckingham, Director, Laurentian Leadership Centre (Ottawa, ON)
* James Featherby, Fellow, London Institute for Contemporary Christianity (London, UK)
* Harry Fernhout, President, The King's University College (Edmonton, AB)
* Brian T. Fikkert, Associate Professor of Economics & Community Development, Covenant College (Lookout Mountain, GA)
* Richard L. Gathro, Dean, Nyack College (Washington, DC)
* Ivy George, Professor of Sociology and Social Work, Gordon College (Wenham, MA)
* Michael W. Goheen, Geneva Professor of Worldview and Religious Studies, Trinity Western University (Langley, BC)
* Bob Goudzwaard, Emeritus Professor of Economics and Cultural Philosophy, Free University of Amsterdam (Netherlands)
* Andy Hartropp, Research Tutor in Development Studies, Oxford Centre for Mission Studies (Oxford, UK)
* Peter S. Heslam, Transforming Business, University of Cambridge (Cambridge, UK)
* John Hiemstra, Dean, Faculty of Social Science, The King's University College (Edmonton, AB)
* Roland Hoksbergen, Professor of Economics and International Development, Calvin College (Grand Rapids, MI)
* Dennis Hoover, Vice President for Research and Publications, Institute for Global Engagement (Washington, DC)
* Robert Joustra, Researcher, Cardus (Hamilton, ON)
* Timothy A. Kelly, Director, DePree Center Public Policy Institute (Pasadena, CA)
* David T. Koyzis, Professor of Political Science, Redeemer University College (Ancaster, ON)
* Tracy Kuperus, Associate Professor, International Development Studies, Calvin College (Grand Rapids, MI)
* Jamie McIntosh, Executive Director, International Justice Mission Canada (London, ON)
* Ruth Melkonian-Hoover, Assistant Professor of Political Studies, Gordon College (Wenham, MA)
* George N. Monsma, Jr., Professor of Economics, Emeritus, Calvin College (Grand Rapids, MI)
* Stephen V. Monsma, Research Fellow, The Henry Institute, Calvin College (Grand Rapids, MI)
* Richard Mouw, President, Fuller Theological Seminary (Pasadena, CA)
* Bryant L. Myers, Professor of International Development, Fuller Theological Seminary (Pasadena, CA)
* David K. Naugle, Professor of Philosophy, Dallas Baptist University (Dallas, TX)
* David Neff, Editor in Chief, Christianity Today (Carol Stream, IL)
* Ray Pennings, Director of Research, Cardus (Calgary, AB)
* Michael Pollitt, Reader in Business Economics, Judge Business School, University of Cambridge (U.K.)
* Dan Postma, Managing Editor, Comment Magazine (Hamilton, ON)
* Vinoth Ramachandra, Author, Subverting Global Myths (Colombo, Sri Lanka)
* Jonathan S. Raymond, President, Trinity Western University (Langley, BC)
* Paul W. Robinson, Director, Human Needs and Global Resources Program, Wheaton College (Wheaton, IL)
* Duncan Roper, Former Professor of Mathematics, University of Western Sydney (now resident of Martinborough, NZ)
* Michael Schluter, Chairman, Relationships Foundation International (Cambridge, UK)
* Chris Seiple, President, Institute for Global Engagement (Washington, DC)
* Timothy Sherratt, Professor of Political Studies, Gordon College (Wenham, MA)
* Ronald J. Sider, President, Evangelicals for Social Action (Philadelphia, PA)
* James W. Skillen, President, Center for Public Justice (Washington, DC)
* John G. Stackhouse, Jr., Sangwoo Youtong Chee Professor of Theology and Culture, Regent College (Vancouver, BC)
* Glen Harold Stassen, Lewis B. Smedes Professor of Christian Ethics, Fuller Theological Seminary (Pasadena, CA)
* Elaine Storkey, President, Tearfund (London, UK)
* Alan Storkey, Economist (Cambridge, UK)
* Gideon Strauss, President (designate), Center for Public Justice (Washington, DC)
* Robert Sweetman, Academic Dean and Acting President, Institute for Christian Studies (Toronto, ON)
* Steven Timmermans, President, Trinity Christian College (Palos Heights, IL)
* Michael Van Pelt, President, Cardus (Hamilton, ON)
* Jim Wallis, President, Sojourners (Washington, DC)
* Alissa Wilkinson, Associate Editor, Comment Magazine (Brooklyn, NY)
* Paul Williams, David Brown Family Chair of Marketplace Theology and Leadership, Regent College (Vancouver, BC)
The good Doctor has a point, wagglebee. The USCCB would have us believe that there are 68 million Catholics in this country. If the USCCB is sufficiently content with the "cafeteria" Catholics' status to count them as real ones, why should we ignore the bishops who sit in authority over you, and listen directly to you instead? If one must be a weekly-mass-attending, sweat-the-details Catholic to really count, are you prepared to believe that the size of the "real" Catholic Church in America is only double the [professed] size of the Southern Baptist Convention?
Catholic tradition fading in US (Evangelical Protestants now outnumber Catholics)
"Roman Catholics, the largest U.S. church with a reported 69 million members, start counting baptized infants as members and often don’t remove people until they die. Most membership surveys don’t actually count who’s in the pews on Sunday. To be disenrolled, Catholics must write a bishop to ask that their baptisms be revoked..."....it is possible, for example, to be born Catholic, married Methodist, die Lutheran and still be listed as a member of the 1 billion-member Roman Catholic Church....
"...The Catholic understanding of membership is that a person becomes a member upon baptism and remains a member for life," Gautier said. "Whether you show up at church or not is not what determines whether you're a member."
-- from the thread When It Comes to Church Membership Numbers, the Devil's in the Details
May God bless you always!
Check out Gary North's excellent book, CROSSED FINGERS: HOW THE LIBERALS CAPTURED THE PRESBYTERIAN CHURCH
I love you hear about men and women and families who are happy with their church. It's how life is supposed to be. 8~)
Check out Gary North's excellent book, CROSSED FINGERS: HOW THE LIBERALS CAPTURED THE PRESBYTERIAN CHURCH
I love to hear about men and women and families who are happy with their church. It's how life is supposed to be. 8~)
Have a safe and satisfying trip back, Suzy! God is good. 8~)
That being said, all we can say is that Ted has now gone to receive either his wages or his reward.
BTW-I would love to know what message Ted sent the Pope.
The wages of sin are death.
How can you not know this?
Much agree . . . except about the chastening . . .
I believe God did what He could given His criteria and priorities in such matters.
However, Scuba Teddy was evidently exceedingly proud and stubborn enough to insist that TEDDY’s construction on reality was above God’s.
I doubt he has much comfort in that stance, now.
“The wages of sin are death.
How can you not know this?”
I do know this and many of my clients know this, that’s why they have been willing to pay the price and leave millions of dollars worth of property in order to separate themselves from recalcitrant institutional sin.
Many times we have publically disqualified high profile people in sin from the pulpit and offices. We have removed professors who taught “Open Theism” and “Emergent Church Theology” or denied the inerrancy of scripture from seminaries and denominations so that creeping apostasy will not infect the next generation.
From the thread The funeral arrangements (for Teddy):
The senator’s funeral Mass will be celebrated at Our Lady of Perpetual Help Basilica, 1545 Tremont St., Mission Hill, on Saturday. President Obama is expected to deliver the eulogy. Entrance is by invitation only, but the 10:30 a.m. two-hour service will be televised.
The type of burial given to Teddy may tell you something about the state of the Catholic Church in Massachusetts, or a least the part of it where Teddy lived. In time-honored FR religion forum tradition of course, that will be conveniently extrapolated, run with and stretched to the point where we can make a little mischief regarding the overall mission of the Church.
Pay attention and try to keep up.
FYI, the main obstacle in the path of the UN on its way to declaring abortion to be a universal human "right" is the Vatican and has been for some time. Oh, make that the Vatican and a few Islamic countries.
Ironic, isn't it?
Our beloved US of A (the country the Vatican wants to take over) has sadly been out to lunch in this battle for quite some time. Sad, isn't it?
Glad I could help.
Who needs to extrapolate, run with or stretch it, when St. Ignatius said it so well:
"Where the Bishop is, there is the Catholic Church."
What St. Ignatius actually says to the Smyrneans is "wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church." It's not the presence of the Bishop that makes the Church, but the presence of Christ, the "Bishop of all" (Magnesians 2:3). Christ is present in many ways. Certainly He is pre-eminently present in His Mysteries, to which every priesthood is ordered and for which reason no-one is ordained to any ministry higher than that of Bishop.If the Bishop is empowered to make Christ present in the Eucharist, and the Eucharist is presented at any/every Mass, then the shortened misquote "Where the Bishop is, there is the Catholic Church" is IMO valid.-- from the April 2009 article Getting grumpy about primacy.
I'm glad you're reading St. Igantius. Unfortunately, it's relevance to Harley's original post and my response is nil. Harley suggested that on the basis of the funeral given to Teddy we could deduce something about the abortion stance of the entire Church, right Harley?
St. Ignatius, on the other hand, is saying that the bishop, a bishop, any bishop is the pastoral representative of the Church and carries the authority of the Church with him. Note that he is not saying that the work or teaching of a particular bishop will necessarily be reflective of the official teaching or dogma of the Church. For instance there have been occasions throughout Church history where bishops taught heresy or apostatized. It's still happening today.
Is it necessary to say that this does not mean that the Church as a whole embraced heresy? Jesus' promise that the gates of hell would not prevail against the Church does not apply to individual bishops. St. Ignatius knew this. Read a little further in his writings. You'll see that he's emphasizing the authority and responsibility of bishops for they stand in persona Christi.
Thus, simply because a bishop presides or is present at Teddy Kennedy's funeral, it does not mean that the Catholic Church endorses the life of Teddy. It means that the funeral is Catholic, the rites are Catholic and the sacraments of the Church are dispensed because the bishop or his representative is present (see St. Ignatius) but it is not it's not an invitation from the universal Church to imitate Teddy. He would need to be canonized for that to apply and I don't see that happening.
Keep up the reading.
As the Psalmist states, "His rod and His staff, they guide us."
No, I don't think so. There are many people who don't believe abortion to be right-not just Catholics as you pointed out. And there are many people who believe in abortion, including Catholics. In Italy, one of the LARGEST Catholic countries in the world, they passed a law in 1978 that allowed women to have abortions. When they tried to rescind the law, 80% voted for keeping it. Compare that to the US who if Roe vs Wade was put up for a vote tomorrow, would probably fail (except in rape or incense).
The Vatican can't even keep abortion away within its own country of origin. And now you would have us believe that the Vatican has been leading the charge? You would have been more helpful if you would have gotten your facts straight.
Actually my inference was more to do with how the Church enforces its doctrine. They say one thing but then they do something else. As one example, they'll say they believe in abortion and "fight" against abortion, but in actually they do nothing to stop or sanction the teaching of abortions within their own Church. They put out a piece of paper that says one thing but they do nothing within their own walls to curb it. When people criticize what is going on, they say, "Ohhhhhh, we have a piece of paper and that makes everything right." Ted Kennedy was a big abortion proponent and yet the Church will probably go right ahead and give him a great send off. I could be wrong but we'll see tomorrow.
With all due respect, the "Church" is all phony with its mountain of rules and regulations that it never obeys. In my mind it's like the actions of the Pharisees.
Sadly, Archbishop Chaput has indicated that it is the responsibility of the communicant to stay away from the Communion Rail. This is not correct. Rather, it is the responsibility of the Minister of the Eucharist to deny Holy Communion. This is a huge difference that goes against the Church's teachings [3] regarding canon 915 as well as recent statements from the Vatican stating that the manifest pro-abortion politicians must be denied, and the burden IS upon the Minister to deny, NOT upon the communicant to stay away.
-- from the thread Will Denver Catholic Archbishop finally enforce Canon 915?Consider that Whipkey was jogging around a public high school. Consider also, which hasn't been reported in the press, is that there's a public elementary school and a public middle school to the south of the parish, both of which border the high school property. Unless Whipkey stayed on the public streets the entire time, he would have passed through the grounds of at least one public school (if not all three) during his naked jogging sessions at the high school's track. One account mentions that Whipkey went into an alley behind the rectory, which exits onto one of the school properties. Considering that Whipkey has a prior history of public nudity, if I were Chaput I'd ditch him immediately. But the archdiocese delayed sending documents to the court, Whipkey's lawyers had him plead innocent after Whipkey confessed to the cops, and Chaput sent him off for "some treatment" (which his superiors have done once before) which delayed the trial. Said behaviors on Whipkey's behalf [by the Archdiocese of Denver, while under Archbishop Chaput] trouble me more than anything.
-- Alex Murphy, April 2, 2008It took the jury less than three hours to decide what to do with him. It's been almost exactly one year since his admission "I know what I did was wrong", and a decade since his boys' camp antics, and his archdiocese still hasn't decided what to do. There's a lesson in there somewhere.
-- Alex Murphy, June 13, 2008
It is only once we recognize that we are incapable of living to the law (any law), that we truly experience freedom. For by grace are we saved, through faith.
TRUE TRUE TRUE.
THX THX.
INDEED.
VERY WELL PUT.
THX.
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