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Column: The wonderful focus of Thanksgiving Day

November 17th, 2011 Posted in Uncategorized

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When my kids were young, we lived far from relatives, and Thanksgiving Day included a crew of friends with lots of children. Our traditional prayer before the meal included each person naming something for which he or she was thankful.

Easy enough; we were very blessed.

But as we’d pray, the youngest members shied away from using their imaginations. Soon, several would repeat “my family” as their attention drifted to the turkey and trimmings.

Their reluctance to be creative was understandable. We’d starved them all morning, and now we were putting them on the spot.

And besides, I think that true gratitude can be a complicated matter.

Thanksgiving Day is one of the United States’ best traditions.

That’s an idealistic perspective, of course. Historians have shown that all was not so placid between the Native Americans, whose own survival was suddenly at stake, and the interlopers from Europe, who struggled desperately to make it through the first brutal winters.

Nevertheless, the basic story is a good and simple one: A group of immigrants, having already buried many loved ones in alien ground, thanked God for the harvest that might sustain their diminished group through another winter.

Over the years, the tradition evolved into today’s holiday, possibly our nicest because it’s less materialistic and overhyped than most.

There’s a wonderful focus to Thanksgiving — faith, family, friends, food.

But occasionally, I sense an American attitude of generic gratefulness; not a bad thing, but not a great thing if it leaves out the author of life to whom our gratitude is to be extended.

Sometimes being thankful can be a real challenge, and, without God, it makes no sense.

The Catholic notion of stewardship, articulated by the U.S. bishops’ pastoral “Stewardship: A Disciple’s Response,” makes clear that thankfulness lies at the very heart of being a disciple of Jesus.

The rub for many is that it’s easy to say “thanks” when we get what we want — or what we think we want.

It’s harder to thank God for God’s presence in our lives when we most sincerely aren’t getting what we want.

Only thanking God for the good stuff as we see it, or the answer to prayers as we posed them, is probably the “illusory religion” that the Scottish philosopher John Macmurray was eluding to when he wrote this:

“The maxim of illusory religion runs: ‘Fear not; trust in God and he will see that none of the things you fear will happen to you’; that of real religion, on the contrary, is, ‘Fear not; the things that you are afraid of are quite likely to happen to you, but they are nothing to be afraid of.'”

That we are prepared to be thankful, and indeed are thankful, as we see our lives unfold in ways we didn’t plan is at the heart of Christian gratitude and “real religion.”

It would have been tough for those kids who sat around our Thanksgiving table to give thanks for the soccer goal they missed, and it’s hard to say “thank you” to the God, who opens the door to something that we didn’t expect when we knocked.

How many of us have gone through crises in our lives, only to discover on the other end that what we saw as a tragedy was later revealed to be a blessing?

It’s easy — and important — to thank God always for gifts as we perceive them. It’s more challenging but more powerful to keep hearts of trust and thanksgiving open to that which we fear and didn’t choose, and to believe that God will be with us through it all.

 

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USCCB president addresses nation’s bishops

November 17th, 2011 Posted in Uncategorized

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The Dialog’s website has been running stories this week from the U.S. Conference of Catholic Bishops’ fall meeting in Baltimore. The following is the full text of Archbishop Timothy M. Dolan of New York is president of the USCCB. Below is the full text of his Nov. 14 address to the conference.

“Love for Jesus and His Church must be the passion of our lives!”

My brother bishops: it is with that stunningly simple exhortation of Blessed Pope John II that I begin my remarks to you this morning.

“Love for Jesus and His Church must be the passion of our lives!”

You and I have as our sacred duty, arising from our intimate sacramental union with Jesus, the Good Shepherd, to love, cherish, care for, protect, unite in truth, love, and faith . . . to shepherd . . . his church.

You and I believe with all our heart and soul that Christ and his church are one.

That truth has been passed on to us from our predecessors, the apostles, especially St. Paul, who learned that equation on the road to Damascus, who teaches so tenderly that the church is the bride of Christ, that the church is the body of Christ, that Christ and his church are one.

That truth has been defended by bishops before us, sometimes and yet even today, at the cost of “dungeon, fire and sword.”

That truth — that he, Christ, and she, his church, are one — moistens our eyes and puts a lump in our throat as we whisper with De Lubac, “For what would I ever know of him, without her?”

Each year we return to this premier see of John Carroll to gather as brothers in service to him and to her. We do business, follow the agenda, vote on documents, renew priorities and hear information reports.

But, one thing we can’t help but remember, one lesson we knew before we got off the plane, train, or car, something we hardly needed to come to this venerable archdiocese to learn, is that “love for Jesus and his Church must be the passion of our lives!”

Perhaps, brethren, our most pressing pastoral challenge today is to reclaim that truth, to restore the luster, the credibility, the beauty of the church “ever ancient, ever new,” renewing her as the face of Jesus, just as He is the face of God. Maybe our most urgent pastoral priority is to lead our people to see, meet, hear and embrace anew Jesus in and through His Church.

Because, as the chilling statistics we cannot ignore tell us, fewer and fewer of our beloved people — to say nothing about those outside the household of the faith –

– are convinced that Jesus and his church are one. As Father Ronald Rolheiser wonders, we may be living in a post-ecclesial era, as people seem to prefer

a King but not the kingdom,
a shepherd with no flock,
to believe without belonging,
a spiritual family with God as my father, as long as I’m the only child,

“spirituality” without religion faith without the faithful Christ without his church.

So they drift from her, get mad at the church, grow lax, join another, or just give it all up.

If this does not cause us pastors to shudder, I do not know what will.

The reasons are multiple and well-rehearsed, and we need to take them seriously.

We are quick to add that good news about the church abounds as well, with evidence galore that the majority of God’s People hold fast to the revealed wisdom that Christ and his church are one, with particularly refreshing news that young people, new converts, and new arrivals, are still magnetized by that truth, so clear to many of us only three months ago in Madrid, or six months ago at the Easter

Vigil, or daily in the wonderfully deep and radiant faith of Catholic immigrants who are still a most welcome — — while sadly harassed — — gift to the church and the land we love.

But a pressing challenge to us it remains . . . to renew the appeal of the church, and the Catholic conviction that Christ and his church are one.

Next year, which we eagerly anticipate as a Year of Faith, marks a half-century since the opening of the Second Vatican Council, which showed us how the Church summons the world forward, not backward.

Our world would often have us believe that culture is light years ahead of a languishing, moribund church.

But, of course, we realize the opposite is the case: the church invites the world to a fresh, original place, not a musty or outdated one. It is always a risk for the world to hear the church, for she dares the world to “cast out to the deep,” to foster and protect the inviolable dignity of the human person and human life; to acknowledge the truth about life ingrained in reason and nature; to protect marriage and family; to embrace those suffering and struggling; to prefer service to selfishness; and never to stifle the liberty to quench the deep down thirst for the divine that the poets, philosophers, and peasants of the earth know to be what really makes us genuinely human.

The church loves God’s world like his only begotten Son did. She says yes to everything that is good, decent, honorable and ennobling about the world, and only says no when the world itself negates the dignity of the human person . . . and, as Father Robert Barron reminds us, “saying ‘no’ to a ‘no’ results in a ‘yes.’”

To invite our own beloved people, and the world itself, to see Jesus and his church as one is, of course, the task of the New Evangelization. Pope Benedict will undoubtedly speak to us about this during our nearing ad limina visits, and we eagerly anticipate as well next autumn’s Synod on the New Evangelization. Jesus first called fishermen and then transformed them into shepherds. The New Evangelization prompts us to reclaim the role of fishermen. Perhaps we should begin to carry fishing poles instead of croziers.

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‘J. Edgar’ is a personal, political look at FBI founder

November 10th, 2011 Posted in Uncategorized

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Catholic News Service

Over a career that began during World War I and endured almost until the era of Watergate, famed founding director of the FBI J. Edgar Hoover (1895-1972) battled communists, gangsters, Nazi spies, the Kennedys, the civil rights movement and (albeit reluctantly) the Mafia.

That’s a lot of time and a lot of conflict for one movie, which is perhaps why “J. Edgar” (Warner Bros.) — Clint Eastwood’s biographical drama starring Leonardo DiCaprio as the G-man many love to hate — registers, ultimately, as polished but taxing. All the more so since an attempt to reconstruct Hoover’s enigmatic personal life, a subject of much gossip then and considerable controversy now, is thrown into the mix as well.

As scripted by Dustin Lance Black, the film informatively chronicles Hoover’s rise from obscure bureaucrat to power-besotted keeper of the nation’s secrets.

Yet its exploration of the three main relationships in Hoover’s life — with his domineering mother, Annie (Judi Dench), his girlfriend-turned-secretary, Helen Gandy (Naomi Watts), and his No. 2 at the bureau, Clyde Tolson (Armie Hammer) — feels sensationalized at times. A case in point: a fistfight between Hoover and Tolson that consummates in a kiss.

Let it be noted, however that said stolen smooch — more or less exacted by Tolson from a surprised, if not necessarily unwilling, Hoover — is the furthest extent of physical intimacy between the two men portrayed on screen.

There’s certainly a lot of pent-up tension between them; the dust-up, for instance, results from Tolson’s jealous rage over Hoover’s romance with Hollywood glamour girl Hedy Lamarr. And there’s also the occasional, ambiguous pat on the hand. But whether their well-documented daily companionship over several decades extended into the bedroom is left up to viewers to decide.

Given that Black also penned 2008’s “Milk,” it may not be unfair to ask whether this aspect of a historical figure’s life is being exploited to advance a contemporary political agenda. Hoover’s self-justifying rhetoric in defense of his crime-fighting methods, for instance, does invite reflection on the current debate about the balance between national security and individual liberty. But the idea that his (apparently) conflicted sexuality can serve as a weapon in today’s culture wars seems strained.

As depicted here, Hoover is too idiosyncratic, and decidedly too unsympathetic, to be co-opted as an icon of gay victimization — authentic or otherwise.

Steely mom Annie voices a horrifying preference for a dead son over one exposed as a homosexual, and Tolson frequently plays the role of Hoover’s conscience on issues of FBI policy. Yet there’s no suggestion that if Annie — and society at large — would just have lightened up, Tolson and Hoover could somehow have walked hand in hand into a lavender sunset and found peace together.

Questions of advocacy aside, “J. Edgar” includes material calculated to make it uncomfortable viewing even for mature audience members. The gothic nature of Hoover’s filial situation, for instance, reaches a climax in a scene, set after Annie’s death, that — mildly at least — evokes Anthony Perkins’ interaction with his memorable screen mom in that Victorian fixer-upper above the Bates Motel.

The film contains brief intense but bloodless violence, a scene of semi-graphic adultery, homosexual and transvestite themes, a same-sex kiss, at least one use of profanity and a couple of rough terms. The Catholic News Service classification is L — limited adult audience, films whose problematic content many adults would find troubling. The Motion Picture Association of America rating is R — restricted. Under 17 requires accompanying parent or adult guardian.

Mulderig is on the staff of Catholic News Service.

 

 

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The Most Sacred of All Property

November 10th, 2011 Posted in Uncategorized

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Religious Freedom and the People of Maryland
A statement from the Catholic Bishops of Maryland

“Conscience is the most sacred of all property; other property depending in part on positive law, the exercise of that, being a natural and unalienable right.”
– James Madison, Property, 1792

 

For 31 years, the Greater Baltimore Center for Pregnancy Concerns has had a simple mission: to help expectant mothers in need. Since 1980, the Center has provided pregnant women with material and emotional support like diapers, clothing, furniture, parenting classes, and adoption referrals. In a city where more than 20 percent of residents live in poverty, more than 1,000 women each year receive personal assistance through the good work of the Greater Baltimore Center for Pregnancy Concerns.

The Greater Baltimore Center for Pregnancy Concerns is the kind of charitable organization that public officials should promote. Yet simply because the Center has a pro-life mission, it was targeted by a 2009 Baltimore ordinance that subjected it and other pro-life pregnancy centers to compelled speech requirements. No similar restrictions were placed on abortion clinics. The Center was forced to file a lawsuit in federal court to defend its right to free speech.

Sadly, the experience of the Greater Baltimore Center for Pregnancy Concerns is not an isolated one. Efforts to restrict the rights of individuals and institutions because of their religious or moral beliefs are on the rise here in Maryland and around the nation. Religious liberty – a right rooted in our human dignity and protected by the First Amendment to the U.S. Constitution – is being silently and subtly eroded.

We know that religious liberty is a foundational element of a vibrant democracy and helps guarantee those other precious freedoms we Americans enjoy. The only way to preserve it is through the vigilance of concerned citizens and their willingness to stand up for this right. So we invite you, dear brothers and sisters in Christ, to learn more about this urgent matter and join us in taking positive steps to safeguard religious liberty for generations to come.

 

A Place of Toleration

Religious liberty in this country began with the founding of Maryland. We must honor our state’s unique role in the preservation and promotion of this fundamental principle of government. 

In 1634, a mix of Catholic and Protestant settlers arrived at St. Clement’s Island in Southern Maryland from England aboard the Ark and the Dove. They had come at the invitation of the Catholic Lord Baltimore, who had been granted Maryland by the Protestant King Charles I of England. While Catholics and Protestants were killing each other in Europe, Lord Baltimore imagined Maryland as a society where people of different faiths could live together peacefully.

This vision was soon codified in Maryland’s 1649 Act Concerning Religion (also called the “Toleration Act”), which was the first law in our nation’s history to protect an individual’s right to freedom of conscience. But Maryland’s early history teaches us that, like any freedom, religious liberty requires constant vigilance and protection, or it will disappear.

Maryland’s experiment in religious toleration ended within a few decades. The colony was placed under royal control and the Church of England became the established religion. Discriminatory laws, including the loss of political rights, were enacted against those who refused to conform. Catholic chapels were closed and Catholics were restricted to practicing their faith in their homes. The Catholic community lived under these conditions until the American Revolution.

 

The First Freedom

The right of religious liberty had long been denied in Europe when Maryland’s early settlers promoted it in the mid-17th century. But by the end of the 18th century our nation’s founders embraced freedom of religion as an essential condition of a free and democratic society.

James Madison, often called the Father of the Constitution, described conscience as “the most sacred of all property.”[1] He wrote that “the Religion then of every man must be left to the conviction and conscience of every man; and it is the right of every man to exercise it as these may dictate.”[2] George Washington wrote that “the establishment of Civil and Religious Liberty was the Motive that induced me to the field of battle.”[3]

It is therefore no surprise that when the framers of our Constitution adopted a Bill of Rights, religious freedom was given the distinction of being at the forefront of the First Amendment. The First Amendment, modeled in part on Maryland’s Act Concerning Religion, guarantees that “Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.” It is this First Amendment that provides the foundation for our pluralistic society, in which people of different faiths and beliefs can live and worship in peace.

The primacy of religious liberty was later similarly guaranteed in the Maryland state Constitution and in the United Nations’ Universal Declaration of Human Rights.

 

A Natural Right

Religious freedom is not merely a civil right afforded us by our government, but, more fundamentally, it is a natural right due each person because of his human dignity.

Each person is made in the image and likeness of God. We are therefore made to know Him and to seek His truth. The Lord – as evidenced by the incarnation, death, and resurrection of His Son – wishes to unite us with Himself. Yet Christ came to convince, not to compel. He offers us His love but He does not force us to accept it. The Lord respects our freedom to accept Him or to reject Him; so too must government and society.

Religious freedom, therefore, is an essential element of the human person and a basic human right. As Pope Benedict XVI explained, “Openness to truth and perfect goodness, openness to God, is rooted in human nature; it confers full dignity on each individual and is the guarantee of full mutual respect between persons. Religious freedom should be understood, then, not merely as immunity from coercion, but even more fundamentally as an ability to order one’s own choices in accordance with truth.”[4] 

Thus religious freedom protects the ability to practice any faith or no faith. It defends a person’s right to convert from one faith to another. It preserves the right to follow one’s conscience, in acts both internal and external, in private and in public, as an individual and as a member of a community.

 

A Contribution to the Common Good

Religious freedom is so fundamental to our nature that not only does it uphold individual human dignity, but it is also integral to the establishment of a
good and just society.
Individuals who are free to exercise religious liberty are free to live out their faith in service to others and to build up the common good. For example, faith groups and religious organizations often are the largest providers of private social services, including hospitals and health clinics, schools and universities, shelters and food pantries.

Religious liberty also enables religious groups to provide a voice for the voiceless. At the dawn of our nation, the Quakers led the charge in publicly challenging our new national government to abolish slavery. When slaves themselves were voiceless in political debates, the Quaker minority strove to remind their fellow citizens that they could not simply legislate or define away the humanity and inherent dignity of African slaves.

Those who suffer from mental or physical disabilities are often ignored or, at times, even outright rejected by society. Religious individuals and groups have played a key role in reminding society of their intrinsic human dignity and need to respect their value and worth. Eunice Kennedy Shriver, a Catholic who had family experience with an intellectual disability, founded the Special Olympics in 1968. Today it is a worldwide movement to provide opportunities to those with intellectual disabilities. The Church here in Maryland was a leader in successful efforts in 1989 to ban the execution of those with an intellectual disability.

Workers’ rights have long been a concern of the religious community in the United States. In 1887, Cardinal James Gibbons of Baltimore published his famous memorial defending the Knights of Labor, at that time the foremost national labor organization in the United States. By advocating the fundamental dignity of workers and their right to organize, he placed the Catholic Church in the United States squarely on the side of labor and helped influence the development of Catholic social teaching in this area.

But perhaps the most striking example of the good fruits of religious liberty was the civil rights movement. In many ways, the civil rights movement was a religious movement. Its leader was a Baptist minister and it expressed an explicitly religious call for the equal treatment of African Americans. It was in this context that Rev. Dr. Martin Luther King, Jr. wrote from a Birmingham jail to his fellow ministers about the difference between just and unjust laws – a concept that presupposes a higher law. While Rev. King argued that there is a legal and moral responsibility to obey just laws, he cited St. Augustine for the principle that “an unjust law is no law at all.”

Rev. King also explained the proper role of churches in society:  “The church must be reminded that it is not the master or the servant of the state, but rather the conscience of the state . . . . It must be the guide and the critic of the state, and never its tool.”[5]  Rev. King’s message of equality and justice thus presupposed and deliberately relied upon a free and flourishing religious tradition to bring about its noble goals.

 

Subtle Threats

Americans are blessed to enjoy freedoms for which many in our world can only hope, and for that we should be truly grateful. But in recent years there has been a subtle promotion of the idea that religious liberty should be restricted to Sunday morning worship. The right to exercise our faith and follow our conscience in all aspects of our lives is a right increasingly viewed with hostility. Below are some recent examples of religious liberty violations in the United States.

 

The Public Square

A healthy democracy can function only when its citizens are able to freely engage in public debate. That includes the freedom to approach the public debate through the lens of faith and moral values. As Catholics, we have a responsibility to “contribute…to the good of society in a spirit of truth, justice, solidarity, and freedom.”[6] We participate in the public square not to impose our religious beliefs on others, but to propose the timeless and universal truth of the dignity of the human person. This truth is the foundation of all of the Church’s advocacy.  Catholics, as both faithful members of the Church and as citizens, bring these most cherished values to the public debate.

 

Sadly, some view the Church’s very presence in the public square as an act of imposition. They claim that our identification as persons of faith disqualifies us from participation in the public debate. During the recent nationwide debate on health care reform, for example, some groups accused the Church of “hijack[ing] the legislative process”[7] when they argued that taxpayer funds should not be used to pay for abortions, a position the Church shares with the majority of Americans.

 

Respect for Life

The most basic of all rights is the right to life – the right upon which all other rights are based and without which all other rights lose their meaning. This right is especially precious to us as Catholics because we acknowledge God as the author of life. Yet today in the United States, the right to life is often subjugated to the whims of convenience. Not only has the right to life become conditional, so too has the right to demonstrate respect for life in one’s profession and activities.

 

  • Pregnancy Resource Centers Maryland’s 40 pregnancy resource centers (including the Greater Baltimore Center for Pregnancy Concerns) together freely serve about 30,000 pregnant women a year. Yet they have been singled out for regulation three times in the last four years for the single reason that they do not provide or refer for abortions.

They were first targeted in the Maryland General Assembly in 2008, when a bill would have forced them to tell clients that they are not required to provide “factually accurate information.” That bill failed, but in November 2009 the Baltimore City Council passed a bill regulating the speech of pro-life centers by requiring them to post a sign listing services they do not provide (abortion and contraception) or face a daily fine. The Montgomery County Council soon approved a similar regulation. The Baltimore ordinance has been declared unconstitutional by a federal court, and the Montgomery County law has been enjoined by a court that found that it too is largely unconstitutional.[8] Much damage has already been done, however. Laws similar to Baltimore’s are now on the books in New York City and Austin, Texas. Even as courts begin to overturn these laws, they place a huge time and financial burden on these charitable organizations and are a distraction from their mission.

  • Conscience Rights of Health Care Workers Luke Vander Bleek owns a small-town pharmacy in Morrison, Illinois that sells almost every drug – except the “morning after pill,” to which he has religious objections. Though a public hospital just a few blocks away sells it, the state of Illinois threatened to close his business and end his career because he would not sell this one particular drug. Mr. Vander Bleek was forced to retain an attorney and file a lawsuit to defend his right to practice his profession in accordance with his religious beliefs. Thankfully, an Illinois trial court ruled in Mr. Vander Bleek’s favor. The trial revealed that – despite the state’s claims to the contrary – religious objections to emergency contraception had never created a health problem in Illinois. The claimed health emergency that required driving pro-life pharmacists out of the profession turned out not to exist at all.

Catherina Cenzon DeCarlo is a nurse who worked at a New York City hospital. Ms. DeCarlo was forced to participate – under threat of the loss of her job and her nurse’s license – in the abortion of a 22-week old fetus with Down syndrome, even though she told her employer in her job interview and later in writing that she was prohibited by her Catholic faith from participating in abortions, and even though there were other nurses willing to take her place.

  • Conscience Rights of Health Care Facilities The nation’s 600 Catholic hospitals annually serve millions of patients, including many who are poor and uninsured. However, these same hospitals are finding themselves under increased scrutiny for providing care in accordance with their – our – religious beliefs. The American Civil Liberties Union has asked the federal government to investigate Catholic hospitals for declining to provide abortion and emergency contraception. The ACLU alleges that Catholic hospitals are violating federal law by adhering to their religious beliefs.
  • Conscience Rights in Health Care Debate As part of the U.S. Department of Health and Human Services’ efforts to enact the 2010 Patient Protection and Affordable Care Act, the department is mandating that all private health insurance plans cover surgical sterilization procedures and birth control, including IUD, “morning-after” pills and abortion-inducing drugs, in addition to “education and counseling” for women and girls of reproductive age.[9]  What is missing is any real opt-out for the Catholic Church and other religious institutions to not offer health insurance with these mandates.  Furthermore, individuals are given no protection against contributing to these procedures.

Marriage and the Family

         For all the changes, for better or for worse, that marriage and the family have experienced in recent decades, one factor has remained constant: Marriage is between one man and one woman. It is based not on a social prejudice, but rather on the recognition that the union of a man and woman is the only possible source – and their married relationship the best possible environment – for the children who will become society’s next generation. Efforts to alter society’s longstanding definition of marriage distort this important reality. Moreover, and despite protestations to the contrary, they infringe upon the religious liberties of individuals and institutions that acknowledge heterosexual marriage not only as a fact of nature but also as an article of faith.

 

  • § Maryland and Same-Sex Marriage The Maryland General Assembly in its 2011 session narrowly defeated a bill that would redefine marriage to include same-sex couples. Had the bill passed, however, it would have done grave harm to religious liberty by providing no protections to individuals and limited protections to institutions to allow them to maintain their sincerely held religious beliefs about marriage.

 

Religious business owners like florists, bakers, musicians, or photographers would not have been able to decline to participate in a same-sex marriage ceremony. This violation of rights is not hypothetical. A Christian photographer in New Mexico was found by that state’s Human Rights Commission to have engaged in illegal discrimination after the company declined to photograph a same-sex ceremony. A Methodist church in New Jersey lost its tax-exempt status for declining to allow a same-sex couple to marry in a pavilion it owned.

 

Our state’s legislature is expected to take up the issue of marriage again in 2012.

 

  • § The District of Columbia and Same-Sex Marriage Among the many services provided by Catholic Charities of the Archdiocese of Washington in its 80 years of service was a partnership with the District of Columbia for its foster care and public adoption program. Then, in 2010, a law legalizing same-sex marriage in the District took effect and the city informed Catholic Charities that it would no longer be an eligible foster care and adoption partner. The reason? Because, as a Catholic organization, Catholic Charities was devoted to placing children in homes with both a mother and a father. Moreover, when District residents appealed to bring the issue of marriage before voters so that they could have a voice in the debate, their request was repeatedly denied by the D.C. Board of Elections.

 

Institutional Concerns

         The separation of church and state we so cherish here in America is as much about protecting religious bodies from government interference as it is the other way around. And rightly so: We cannot freely worship (or choose not to worship) God if government officials have the power to tell us how to do so. Sadly, there has been a growing trend of government intrusion into the institutional and administrative life of the Church.

 

One of the most alarming illustrations of this trend occurred in 2009, when a bill was introduced in the Connecticut legislature that would have allowed the state of Connecticut to mandate the structure and organization of Catholic parishes (and only Catholic parishes; it applied to no other denominations). The measure, which ultimately failed, would have removed many administrative and pastoral responsibilities from the pastor and placed them instead in the hands of committees whose membership was defined by the state legislature.

 

Defending Religious Freedom

Where do we go from here? Given all that we’ve discussed, what do we do to preserve and strengthen the great gift of religious liberty?

 

  • Prayer Prayer is the most powerful tool we have. Conversation with Our Lord opens up wellsprings of grace that enable us to become effective instruments in His hands and that assist others in making prudent decisions. We must first thank God for the great gift of religious liberty and ask Him to help us to use it wisely. We must pray for our elected leaders and all public officials whose duties affect religious liberty. We must intercede for those whose religious liberty or right of conscience has been violated. We must ask blessings on those who look on the right of conscience and religious freedom with disdain or those who do not yet appreciate these gifts.

 

  • Education Religious liberty and the right of conscience will be further eroded unless the Catholic community stays informed about the challenges these rights face and the reasons why they are integral to a just society. We encourage you to share this statement with family and friends so that they too may learn more about this issue. More thorough examinations of this issue may be found in Dignitatis Humanae, which is the Second Vatican Council’s Declaration on Religious Freedom, as well as “Religious Freedom, the Path to Peace,” which was Pope Benedict XVI’s message for the 2011 World Day of Peace. Our diocesan newspapers are invaluable sources of information about current threats to religious freedom and the Church’s efforts to support religious freedom.

 

  • Action The most basic way for us to participate in the political process is by voting in local, state, and federal elections, an action we should always undertake with prayer and prudence. After that, standing up for religious liberty only takes one click of the keyboard or mouse. Our Maryland Catholic Advocacy Network, run by the Maryland Catholic Conference, provides updates on public policy issues of concern and provides pre-drafted e-mails to send to lawmakers and other public officials on key issues. You can register online at www.mdcathcon.org. There are also opportunities to advocate for religious liberty in person, such as the Catholic Lobby Night held every President’s Day in Annapolis.

 

In closing, we call on all Marylanders – including those of our Catholic faith, other faiths, or no faith at all – to reaffirm the basic, foundational principles upon which our democratic society is built. Everyone has the right to freedom of thought, conscience, and religious belief. No one should be subject to coercion because of those beliefs. Everyone has the right to live in accordance with his or her particular religious beliefs, subject only to such limits as are necessary for the safe operation of society. Society as a whole benefits when all citizens in our pluralistic democracy – including religious citizens and institutions – remain free to participate in public life and to do so in accordance with their sincerely held beliefs.

These are the principles that those first Marylanders brought with them on the Ark and the Dove. These are the principles embraced by our Founding Fathers and by our Church. These are the principles that are indeed the most sacred of all property.

Suggested Pull Quotes for Religious Liberty Document

Religious freedom expresses what is unique about the human person, for it allows us to direct our personal and social life to God, in whose light the identity, meaning and purpose of the person are fully understood.
– Pope Benedict XVI, Message for the World Day of Peace, January 1, 2011

Religious freedom is… an essential element of a constitutional state; it cannot be denied without at the same time encroaching on all fundamental rights and freedoms.
– Pope Benedict XVI, Message for the World Day of Peace, January 1, 2011

 

“Our rulers can have authority over such natural rights only as we have submitted to them. The rights of conscience we never submitted, we could not submit.”
Thomas Jefferson, Notes on Virginia

 

“[T]he conscientious scruples of all men should be treated with great delicacy and tenderness: and it is my wish and desire, that the laws may always be extensively accommodated to them.”
-George Washington, Letter to the Annual Meeting of Quakers

 

“This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others.”
-Second Vatican Council, Declaration on Religious Freedom, 1965

 

“Religious freedom should be understood … not merely as immunity from coercion, but even more fundamentally as an ability to order one’s own choices in accordance with truth.”
– Pope Benedict XVI, Message for the World Day of Peace, January 1, 2011

 

“No person ought by any law to be molested in his person or estate, on account of his religious persuasion, or profession, or for his religious practice.”

-Maryland Declaration of Rights, Article 36


The church must be reminded that it is not the master or the servant of the state, but rather the conscience of the state.”
-Rev. Dr. Martin Luther King, Jr., Letter from Birmingham Jail

 

Christians are called, not only through their responsible involvement in civic, economic and political life but also through the witness of their charity and faith, to offer a valuable contribution to the laborious and stimulating pursuit of justice, integral human development and the right ordering of human affairs. The exclusion of religion from public life deprives the latter of a dimension open to transcendence.
– Pope Benedict XVI, Message for 2011 World Day of Peace, #7

 

We find ourselves faced with other kinds of threats to the full exercise of religious freedom. I think in the first place of countries which accord great importance to pluralism and tolerance, but where religion is increasingly being marginalized. There is a tendency to consider religion, all religion, as something insignificant, alien or even destabilizing to modern society, and to attempt by different means to prevent it from having any influence on the life of society
.
-Pope Benedict XVI, Address to the members of the diplomatic corps, January 10, 2011.

 

 

 


[1] James Madison, Property (Mar. 29, 1792).

[2] James Madison, Memorial and Remonstrance Against Religious Assessments (June 20, 1785).

[3] Michael Novak & Jana Novak, Washington’s God (2006).

[4] Pope Benedict XVI, “Religious Freedom, the Path to Peace,” Message for the Celebration of the World Day of Peace (Jan. 1, 2011).

[5] Rev. Dr. Martin Luther King, Jr., Strength to Love (1963).

[6] Catechism of the Catholic Church, par. 2239.

[7] Statement of Planned Parenthood Federation of America Condemning Passage of the Stupak/Pitts Amendment (Nov. 2009).

[8] As of Oct. 2011.

[9] As of Nov. 2011.

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Faith Alive!

November 4th, 2011 Posted in Uncategorized

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In this issue of Faith Alive!


• Food for Thought

In a Nutshell






Food for Thought


– full story



– full story




– full story




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Coming of Age: Underage drinking isn’t worth the risk

November 3rd, 2011 Posted in Uncategorized

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By Erick Rommel

Just because something is illegal doesn’t mean that people don’t do it.

If you drive a car, you’ve gone over the speed limit, and probably more than once. Like today?

If you listen to music or watch movies, your iPod probably includes at least one item that you didn’t pay for.

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Visit a cemetery, become a winner

October 28th, 2011 Posted in Uncategorized

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On Cemetery Sunday, Nov. 6, 2011,  the Catholic Cemeteries of the diocese  will have special office hours and hold a $500 American Express gift card drawing.

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Focusing on what remains after a tragic loss

October 28th, 2011 Posted in Uncategorized

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By Gary Morton

Special to The Dialog

Thirty-six years ago Paula D’Arcy found herself in a strange predicament, shrouded by death yet absorbed by new life.

In 1975 D’Arcy, in her second pregnancy, survived a wreck caused by a drunk driver that left her husband, Roy, and 21-month-old daughter, Sarah, dead. Six months later D’Arcy’s second daughter, Beth, was born.

“It was a period of stark contrast,” D’Arcy recalled last month before speaking at Resurrection Parish in Wilmington. “There was death all around me and there was new life, so I was holding both, really.”

Her personal world all but destroyed, D’Arcy, a Catholic, searched for faith and meaning. Her quest led her to the mystics and to people who discovered healing despite adversity.

“The common threat that I saw was that no matter what the circumstances, the people who had the life I would like to have … all seemed to find, ultimately, the beauty in what they were given,” D’Arcy said. “They recognized the loss, but the focus wasn’t on what they had lost; it was on what remained.”

Her search led D’Arcy to work for Dr. Normal Vincent Peale, a Protestant minister and author who promoted, as the title of one of his books stated, “The Power of Positive Thinking.” She later helped form the Red Bird Foundation, her ministry to help those in need grow spiritually and to help those in prison or who live in underdeveloped countries and disadvantaged cultures. The weekend she spoke at Resurrection, she participated in a retreat for homeless women at Jesus House Prayer and Renewal Center..

“For some of us you can almost identify, like me, this accident, that loss, but within the context of a life that’s really been very fortunate,” D’Arcy said in an interview. With the homeless at the retreat and with those in prisons where D’Arcy works, “there are so many layers of pain because there have been many things that have not worked out and so many advantages they haven’t had.”

When the wreck occurred D’Arcy was a counselor at a community college in Watertown, Conn., which helped as she wrestled with questions about her future. “Would this pain shut me down in life? Would I just close my heart in order not to ever be hurt or vulnerable in this way again? I came to a place where I knew I didn’t want that to happen. … I didn’t want to diminish my life especially because I was pregnant with my second child. I wanted to emerge a larger person, if it were possible.”

Her husband’s and Sarah’s deaths had shattered her “picture of God and a certain way I interpreted what love meant and what protection meant, from God.” As she re-evaluated faith, “very quickly I understood I didn’t know much. I kept praying, ‘Show me. Teach me.’”

God, she believes, provided new insights to faith slowly, sometimes through an encounter with another person, sometimes in a book she read, sometimes through a new understanding a Scripture passage.

A journal about her experience as a newlywed and a young mother that she had started before the wreck also helped. “My thought was that for my daughter Sarah, it would one day become a journal that she could read to know what the early years of her life were like. When the accident happened, I just kept writing. It was my way of managing pain, really; a way to give the pain expression.” The journal became her first book, “Song for Sarah/A Mother’s Journey through Grief and Beyond.”

D’Arcy came to understand that people need to find some way to “express and give voice to pain. The most important thing is that the pain needs to move; it has to get from the inside to the outside. Tears accomplish that, or speaking about it. For me it was writing.”

She wanted to help others find their own voice, which led to the Red Bird Foundation that she said works “to bring healing and hope, to reach hearts and let people know that the final say is not pain; the final say is love.”

Her goal is to provide a conversion of hearts that will overcome the challenges of today’s world: war, destruction, pain, “diminishment of the environment and the earth. … We’re all in this together.”

 

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October 28th, 2011 Posted in Uncategorized

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‘In Time’ presents world where 25-year-olds have no future

October 28th, 2011 Posted in Movies, Uncategorized Tags: , ,

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Catholic News Service

The dystopia sketched out in the sci-fi thriller “In Time” (Fox) is intriguing and, theoretically at least, more than a little chilling. In the near future, each member of society has been genetically engineered to stop aging when they reach 25, after which they’ll live for only one more year unless they can add more time to their biological clock.

With seconds, minutes, hours and days serving as currency, the wealthy can live forever while the less privileged must hustle to acquire time by any means necessary. An LED display on each person’s forearm reveals how much time remains before they expire. Units of chronology are up- and downloaded via scanners and can be transferred between individuals when they clasp arms in a particular way.

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