“Choices” Little Murders

The WordPress.com stats helper monkeys prepared a 2012 annual report for this blog.

Lioness’ busiest day of the year was February 14th with 447 views. The most popular post that day was Choice’s Little Murders, which I repeat here is summary:

 

 I believe that if we realized the person in-utero is not hanging in some ethereal place while we decide whether or not we can accomodate our lives to their presence in the here and now, realizing that they are a reality and not a choice, and that their one life is all they have on earth and they want it just as much as we want, defend and protect our own, for they precious to us, then the abortion debate would be over.

Here I Am

Here I am, beneath your heart,
My heart beating in happy harmony,
As my frame perceives
The gentle throbbing within your breast,
Serene.

I began in secret and in darkness,
A mystery, even to myself.
Day by day, nature shapes my clay,
As you await the blessed dawn of my birth day.

What I know, I know by existence.
I am now all trust,
Simply growing,
Simply becoming who I am.

Comfort, you give comfort.
Love, you are all I know of love.
As you wait for me, my mother,
The eyes of my soul are wide open.
I behold you, smiling upon me.

Expectant, vigilant and gleeful,
Mother of my moments,
You cradle me.
You are my home of sweet delight.

© 2011  Joann Nelander

Life – Not An Abstraction!

Threat to Charitable Mission of the Church

It’s Friday in the first week of Lent, a time for prayer, fasting and alms-giving. It is also a time for reflection.

Alexis de Tocqueville:

“I do not know whether all [American citizens] have faith in their religions—for who can read the bottom of men’s hearts? But I am certain that they believe religion to be necessary for the preservation of republican institutions. This is not the opinion of one class of citizens or one party but of the nation as a whole. One encounters it among people of every rank.”

Archbishop Charles J. Chaput writing in First Things , “A Charitable Endeavor” shares some new and disturbing experiences and observations of “a new and belligerent kind of secularism” which flies in the face of American cultural tradition.

Historically, Americans have been—and remain—a religious people. They have found it quite normal for religious charities, including Catholic ones, to make use of public monies in serving the poor, the homeless, and other needy populations. This arrangement has worked well for everybody. Government gets skilled, cost-effective, and compassionate help in meeting social needs. The Church gets funds for her works of love demanded by faith in Jesus Christ.

But Americans have always known that the Church’s charitable purposes are religiously inspired, not merely humanitarian. They’ve also understood that the Church is an independent partner in helping the government to meet its charitable goals. She is not an arm of the government. She is not a private contractor on the state payroll. The tax exemptions offered by the state to religious charities to help their work are not a gift or a display of kindness by civil authority. They are nakedly practical. Religious charities typically do better social-service work than government agencies and at lower cost.

Chaput notes in an interview with Dr.R.R.Reno of Spirit Catholic Radio out of Omaha Nebraska, that in the tradition of our country the has been a friendly cooperation between Church and State in matters of charitable works and giving. This “new hostility toward religious identity is a symptom of bigotry on the part of secularists (who) want to keep us from being who we are, if were going to share the work of the State.”

The United States is an historical oddity. Unlike the nations of modern Europe, America was not founded on the basis of territorial, cultural, ethnic, or confessional concerns. America is what the Jesuit theologian John Courtney Murray called “a proposition country,” built on a set of moral claims about God, the human person, the meaning of life, and the purpose of society. These propositions, in turn, emerged from the Judeo–Christian values and vocabulary of America’s first settlers and founders.

America’s founding documents are thus a mix of commonsense realism and transcendent idealism. God is named as “Creator” and “Supreme Judge” over individuals and governments. The human person is said to be endowed with God-given, and therefore inalienable, rights to “life, liberty, and the pursuit of happiness.” The purpose of government is clearly defined and sharply limited: to help secure and defend these basic rights for its citizens.

The American proposition envisions the self-rule of a free people living under a limited government. Civil authority governs with the people’s consent and in accord with the natural law and natural rights established by “Nature’s God.” The people’s freedom is not a moral license. Rather, it is the liberty and duty to pursue the good. The American ideal resembles Lord Acton’s famous definition of freedom: “not the power of doing what we like, but the right of being able to do what we ought.”

Chaput describes the intrusions he experiences in his ministry as Archbishop of Denver, CO. State law-makers have given difficulty to the Church in such areas as adoption, on the issue of the meaning of marriage and legislatures have tried to tailor legislation to dictate the hiring protocol of leaders to such organizations as Catholic Charities and other like organizations.

Consider two recent cases. The first comes from direct pastoral experience. Recently, the Colorado state assembly proposed a bill that would have forced every charitable group receiving state money to comply with a set of “antidiscrimination” laws. That may sound harmless. It may even seem reasonable. But in practice the law would have stripped the Church of any control over the people she hires. Because the proposed law banned “discrimination” on the basis of religion, the Church could easily have been forced to hire non-Catholics or people who publicly reject Catholic teaching—even for key leadership positions.

The implications for Catholics were obvious. The right to define our mission as a Church and to select the people who can best transmit Catholic beliefs and values is at the heart of our religious freedom. No Catholic ministry can ensure its identity if its leaders and staffers cannot be required to be Catholic. Colorado Catholics argued this case forcefully in the state legislature, and the bill was tabled. It never came to a vote. But the issue is by no means dead. And this bad legislation reflected a trend we now see elsewhere. Public officials increasingly push social agendas hostile to religious faith, even at the cost of denying rights historically guaranteed to religious groups.

Here’s a second case. In Boston, the local archdiocese ran one of the nation’s oldest, most respected adoption agencies. Nonetheless, the Church was forced to shut down her adoption ministry. Why? Because the state demanded that the Church begin placing orphans for adoption with homosexual couples—a demand that violates Catholic moral beliefs that children have the right to grow up in a stable family with a married mother and father. Boston’s archbishop, Seán Cardinal O’Malley, sought a conscience clause to exempt the Church from the requirement. State lawmakers refused. The result was the end of more than a century of excellent child-adoption services to the general public.

This case embodied the “grave inconsistency” that Benedict XVI writes about in his encyclical, Caritas in Veritate. A small social subgroup—for example, active homosexuals and supporters of homosexual-related issues—demands that the government defend their right to a controversial lifestyle, a right that is “alleged, . . . arbitrary, and nonessential in nature,” as Benedict puts it. To meet this demand and promote this ambiguous right, public officials attack the “elementary and basic rights” of defenseless children without parents.

Archbishop Chaput poignantly points out

“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:”

The state which would provide everything, absorbing everything into itself, would ultimately become a mere bureaucracy incapable of guaranteeing the very thing which the suffering person—every person—needs: namely, loving personal concern. We do not need a state that regulates and controls everything, but a state that, in accordance with the principle of subsidiarity, generously acknowledges and supports initiatives arising from the different social forces and combines spontaneity with closeness to those in need. The Church is one of those living forces: She is alive with the love enkindled by the Spirit of Christ. This love does not simply offer people material help, but refreshment and care for their souls, something that often is even more necessary than material support.”

Finally Chaput states that it really is a small group of people relentlessly pursuing these changes and the Archbishop laments that we in the Church have allowed the marketplace to be taken by these forces. We need to harness the same energy for doing good and building society in response to Christ as they for a God-free society.

In the face of modern critics who would crowd out the Church’s ministry of love, American Catholics must reclaim the vision Benedict speaks of here. We need to insist on the guarantees promised by the founders at the beginning of the American proposition: autonomy and noninterference from civil authorities.

But a more important task also remains. Catholics must come to a new zeal for that proposition, a new faithfulness to their own Catholic identity as they live their citizenship, and a new dedication to renewing the great public philosophy implicit in America’s founding documents.

Open Letter to Senator Tom Udall

My dear Senator Udall,

You say, “I firmly believe that reproductive health care is a personal matter that should be left to individuals, their families, their doctors, and their religious counselors.” That sounds good, but in actuality it ignores the fact that a new life in already in this world, growing as we all do from day to day in this life.  Reproductive health care must begin with that new life in the womb, to nurture and provide a wholesome,supportive environment.  Your position, ignores each individual’s right to their own life.  Your position abandons your responsibility while giving to a doctor or a religious counselor a sacrosanct role. Mother, father, counselor, minister; none of these, has the authority to take a human life because tragic, untimely or inconvenient circumstances surround the new life coming into this world, and present in the womb.  It is not a question of choice.  We are not given the choice of taking another’s life.  When we choose to take a life, we kill what God has begun.  You do not have that authority, nor does a mother, father, doctor, priest or counselor.  Words do not change truth.  Truth is staring you in the face and your look the other way, when you support legislation that treats life as some material commodity rather than the holy gift of God that it is.
In closing, I refer you to Archbishop Chaput’s words:
“America is not a secular state. As historian Paul Johnson once said, America was ”born Protestant.” It has uniquely and deeply religious roots. Obviously it has no established Church, and it has non-sectarian public institutions. It also has plenty of room for both believers and non-believers. But the United States was never intended to be a ‘’secular” country in the radical modern sense. Nearly all the Founders were either Christian or at least religion-friendly. And all of our public institutions and all of our ideas about the human person are based in a religiously shaped vocabulary. So if we cut God out of our public life, we cut the foundation out from under our national ideals.”
“As Chicago’s Cardinal Francis George said recently, too many Americans have ”no recognition of the fact that children continue to be killed [by abortion], and we live therefore, in a country drenched in blood. This can’t be something you start playing off pragmatically against other issues.”

Notre Dame- “Intellectual Vanity”- Archbishop Chaput

Archbishop Chaput on Notre Dame – “Notre Dame’s leadership has done a real disservice to the Church.”


“I have found that even among those who did not go to Notre Dame, even among those who do not share the Catholic faith, there is a special expectation, a special hope, for what Notre Dame can accomplish in the world.”
~ Reverend John Jenkins, C.S.C., May 17, 2009

Most graduation speeches are a mix of piety and optimism designed to ease students smoothly into real life. The best have humor. Some genuinely inspire. But only a rare few manage to be pious, optimistic, evasive, sad and damaging all at the same time. Father John Jenkins, C.S.C., Notre Dame’s president, is a man of substantial intellect and ability. This makes his introductory comments to President Obama’s Notre Dame commencement speech on May 17 all the more embarrassing.

Let’s remember that the debate over President Obama’s appearance at Notre Dame was never about whether he is a good or bad man. The president is clearly a sincere and able man. By his own words, religion has had a major influence in his life. We owe him the respect Scripture calls us to show all public officials. We have a duty to pray for his wisdom and for the success of his service to the common good — insofar as it is guided by right moral reasoning.

We also have the duty to oppose him when he’s wrong on foundational issues like abortion, embryonic stem cell research and similar matters. And we also have the duty to avoid prostituting our Catholic identity by appeals to phony dialogue that mask an abdication of our moral witness. Notre Dame did not merely invite the president to speak at its commencement. It also conferred an unnecessary and unearned honorary law degree on a man committed to upholding one of the worst Supreme Court decisions in our nation’s history: Roe v. Wade.

In doing so, Notre Dame ignored the U.S. bishops’ guidance in their 2004 statement, Catholics in Political Life. It ignored the concerns of Ambassador Mary Ann Glendon, Notre Dame’s 2009 Laetare Medal honoree – who, unlike the president, certainly did deserve her award, but finally declined it in frustration with the university’s action. It ignored appeals from the university’s local bishop, the president of the U.S. Catholic bishops’ conference, more than 70 other bishops, many thousands of Notre Dame alumni and hundreds of thousands of other American Catholics. Even here in Colorado, I’ve heard from too many to count.

There was no excuse – none, except intellectual vanity – for the university to persist in its course. And Father Jenkins compounded a bad original decision with evasive and disingenuous explanations to subsequently justify it.

These are hard words, but they’re deserved precisely because of Father Jenkins’ own remarks on May 17: Until now, American Catholics have indeed had “a special expectation, a special hope for what Notre Dame can accomplish in the world.” For many faithful Catholics – and not just a “small but vocal group” described with such inexcusable disdain and ignorance in journals like Time magazine — that changed Sunday.

The May 17 events do have some fitting irony, though. Almost exactly 25 years ago, Notre Dame provided the forum for Gov. Mario Cuomo to outline the “Catholic” case for “pro-choice” public service. At the time, Cuomo’s speech was hailed in the media as a masterpiece of American Catholic legal and moral reasoning. In retrospect, it’s clearly adroit. It’s also, just as clearly, an illogical and intellectually shabby exercise in the manufacture of excuses. Father Jenkins’ explanations, and President Obama’s honorary degree, are a fitting national bookend to a quarter century of softening Catholic witness in Catholic higher education. Together, they’ve given the next generation of Catholic leadership all the excuses they need to baptize their personal conveniences and ignore what it really demands to be “Catholic” in the public square.

Chicago’s Cardinal Francis George has suggested that Notre Dame “didn’t understand” what it means to be Catholic before these events began. He’s correct, and Notre Dame is hardly alone in its institutional confusion. That’s the heart of the matter. Notre Dame’s leadership has done a real disservice to the Church, and now seeks to ride out the criticism by treating it as an expression of fringe anger. But the damage remains, and Notre Dame’s critics are right. The most vital thing faithful Catholics can do now is to insist – by their words, actions and financial support – that institutions claiming to be “Catholic” actually live the faith with courage and consistency. If that happens, Notre Dame’s failure may yet do some unintended good.

Read Catholic Online for Deacon Keith Fournier’s  take on Archbishop Chaput: ‘Notre Dame, the Issues that Remain’

American Catholics Need to Get Real

Sorry, if this is too much Chaput for you, but the man/bishop has a message America and American Catholics need to hear.  I intend to follow his lead and spread the message.

“Some Catholics in both political parties are deeply troubled by these issues. But too many Catholics just don’t really care. That’s the truth of it. If they cared, our political environment would be different. If 65 million Catholics really cared about their faith and cared about what it teaches, neither political party could ignore what we believe about justice for the poor, or the homeless, or immigrants, or the unborn child. If 65 million American Catholics really understood their faith, we wouldn’t need to waste each other’s time arguing about whether the legalized killing of an unborn child is somehow ‘balanced out’ or excused by three other good social policies.”

Offering a sober evaluation of the state of American Catholicism, he added:

“We need to stop over-counting our numbers, our influence, our institutions and our resources, because they’re not real. We can’t talk about following St. Paul and converting our culture until we sober up and get honest about what we’ve allowed ourselves to become. We need to stop lying to each other, to ourselves and to God by claiming to ‘personally oppose’ some homicidal evil — but then allowing it to be legal at the same time.”

Commenting on society’s attitude towards Catholic beliefs, Archbishop Chaput said, “we have to make ourselves stupid to believe some of the things American Catholics are now expected to accept.”

“There’s nothing more empty-headed in a pluralist democracy than telling citizens to keep quiet about their beliefs. A healthy democracy requires exactly the opposite.”