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Should Christians Say 'Amen' to Religious Politics?
The events of September 11 have given rise to religious rhetoric in the public square the likes of which we have not seen in a long time. With Congressmen singing “God Bless America” on the Capitol steps and President Bush appealing to prayer, God, or the Bible in almost every speech, even the American Civil Liberties Union is observing a prolonged moment of silence. But what should Christians make of this political use of religion?Faith, Freedom, and September 11
How many times in the past months have we been struck by the expansive scope and seemingly endless depth of evil? In the midst of something so heinous, so diabolical, can the hand of the One whose finger is said to write straight with crooked lines be detected? As the stories of the orphans and their grief are told and retold, whether in our national media or in our kitchens, there is lurking in each telling and retelling the ominous question underneath it all: Why?Solidarity: The Fundamental Social Virtue
- Families are bound together in love and solidarity. Every individual family is called to be a rich expression of that love and solidarity and a witness of the same to the world. Furthermore
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The Roots of Law
Some may consider a discussion about the roots of law needless. Don't we already know the roots of law? If I were to poll Christians, asking, “Where do we find the roots of law?,” no doubt the overwhelming majority would reply, “in the Bible—in the law of God.” And I agree that the roots of law are more perfectly presented in the Word of God than in any other book. But knowing this is not enough. Not in the public square. Not in the Congress, not in the courts, not in the colleges and universities.Enjoying and Making Use of a Responsible Freedom
Lord Acton, the great historian of freedom, understood that “liberty is the delicate fruit of a mature civilization.” The liberty of which he spoke embraced a broad scope of human freedom, including dimensions political, intellectual, economic, and, especially, religious. The civilization of which he spoke was the West, whose heritage of Greek philosophy, Roman law, and Christian faith indelibly marked it and inexorably pushed it toward the full panoply of liberties we enjoy today and to which the rest of the world looks.The Moral Dimensions of Monetary Policy
Before the turn of this century, an entire generation of preachers and ministers concluded that a moral monetary policy was an easy-money policy. “Give the people more money and credit,” was the cry of the populist ministers. “Down with gold, up with silver.” They mistakenly believed that the Treasury's printing press was the key to earthly salvation.The Delusion of Darwinian Natural Law
In a short, inconspicuous paragraph in the conclusion to the first edition of On the Origin of Species, Darwin speculates that “in the distant future … psychology will be based on a new foundation, that of the necessary acquirement of each mental power and capacity by gradation.“ One hundred and forty years later, Darwin's eerie prediction about the revolutionary effect of his work on human beings' self-understanding seems all too prophetic.To Promote the Progress of Science and Useful Arts
Lord Acton, the great historian of freedom, understood that “liberty is the delicate fruit of a mature civilization.” The liberty of which he spoke embraced a broad scope of human freedom, including dimensions political, intellectual, economic, and, especially, religious. The civilization of which he spoke was the West, whose heritage of Greek philosophy, Roman law, and Christian faith indelibly marked it and inexorably pushed it toward the full panoply of liberties we enjoy today and to which the rest of the world looks.Biography: Karol Wojtyla
“Freedom is offered to man and given to him as a task. He must not only possess it but also conquer it. He must recognize the work of his life in a good use, in an increasingly good use of his liberty. This is the truly essential, the fundamental work, on which the value and the sense of his whole life depend.”Reading Centesimus Annus
Grasping the authentic significance of Centesimus Annus requires two approaches. First, one must read the encyclical on its own merits, independently of previous papal teaching. As objectively as possible, one can exegete its various passages to discern its thrust and priorities. Then one must read the document in the context of previous social pronouncements by the magisterium over the past one hundred years and see what new themes, developments, and directions the present encyclical initiates.Economics and Theology: A Wondrous Exchange
Attempts to write of one's own vocation often fall flat. A priest whom I know remarked recently on the fiftieth anniversary of his priestly ordination, “The Lord could have chosen much better, he could have chosen much worse. He chose me.” That is every vocation in sum, and saying anything more often means just multiplying words.Centesimus Annus Turns Ten
This year marks the tenth anniversary of John Paul II's most important social encyclical, Centesimus Annus. Taking its name from the first two words of the Latin text, the title means “the hundredth anniversary” and is a reference to Rerum Novarum, Pope Leo XIII's 1891 encyclical on the condition of the working classes.