Social Justice, Family, & Social Lies.


American society is still built on a desire for truth. In most venues whether at home, work, business, play, or even in the functions of government, this is true. Despite this longing for truth and honesty in all areas of life, people still lie. I often pause in awe to realize that the American people are still appalled in 2008 when lies or vices are exposed.

Denying a cynical view, they even now look to truth and virtue as the standard and yearn for it.

Most recently as an example, people were surprised at the revelations of the national mortgage lender crisis involving the familiarly known entities, Fannie Mae and Freddie Mac. The vice of greed most recently exposed the managers and executives of the lenders, because they received false generous bonuses due to pufferied income figures. From the most celebrated case, Enron, to Wall Street, from Congress to city hall, greed and lies continue to be exposed.

Its impact on the U.S. economy and on the international scale may unfold for years as investors and consumers loose confidence and trust in the American financial system–at one time the envy of the world.

The life of overconsumption and abuse of the material creation caused by greed and dishonesty has affected America. Of course, as the old biblical saying goes, the Truth shall set you free. All people hold onto affections, ideas, things, desires, hopes, and dreams that are yet be exposed to the light of truth, and when done so, if we are honest with ourselves, we tend to let those things go. After all, God wants us to be free. When we are truthful with ourselves, and with each other in charity, it is there that we are able as children to receive His grace and adore Him fully.

Yet, the impact of lies on our Nation is especially revealing today. The leading example is abortion (the legal prohibition of abortion was lifted in the 1970s). There are philosophical and religious institutions and profit-making industries devoted to one colossal lie and to the loss of one life at a time: that it is legitimate to spill the blood of a kid in the womb.

Another 1970s monstrosity changed modern American jurisprudence. It enables men and women by the thousands daily to lie with little or no effort in court. In the early 1970s, the legislatures across the United States passed laws that permitted divorce by a reprehensible claim of “irreconcilable differences.”

By simply testifying before a judge under the penalty of perjury, imprudent men and women tell a judge that he or she cannot cannot reconcile with their spouse. Christians and non-Christians alike. Catholics and non-Catholics alike. No statistical difference. Yet, these Christians and Catholics lie, stating proudly and unequivocally that they cannot get along with their soon-to-be former spouse. [Note here that this does not discount the spousal physical or sexual abuse, drug and alcohol abuse, or adultery, or other legitimate causes. These can be legitimate and right claims to escape the terror of real abuse].

Where the claim of irreconcilable differences are made in court, surely there are some differences between spouses that are insurmountable and irreconcilable. Yet, divorce? Have we become so desensitized that America–or should I say, Catholics–has forgotten the real tragedy called “divorce?”

By the grace of God, the effort to get along with one’s spouse is more than mere words, challenges, or claims. Has the husband been all he can be in Christ? Has the wife been the helper that she has been called to be? Most often, the failing answer is “No.” This is not an excuse for divorce. The classroom called marriage teaches us the real reason for the marital institution: to help us save our sinful souls. Men need to be men and use their testicles. Women need to be women and to stop looking at the extremes of feminism or other false ideas.

The real casualty of the courtroom lies is the children. Their limitless imaginations, playfulness, inquisitiveness, innocence, and love are shattered against the rock of selfish and impatient worldliness, and self-absorbed spouses known also as Dad and Mom. The social devastation and evil done to children in this generation and its progeny is immeasurable except by God Himself. Yet, we live with it today, with children who quickly become adults, well versed in the excuses and misgivings of adulthood long before their bodies reach maturity. They have learned the wiles of lying parents, maddened by separation, frustrated by lost and noble parental purposes and love, and haunted by a seemingly unrecoverable loss.

The world looks at this and says, “Get over it,” “Live with it,” or the old primers, “It must have been God’s will,” or “My spouse is not the same person I married,” or with equal nonsense, “He (or she) was too immature, incapacitated, or childish to have entered marriage.” As arrogance is to pride, is denial of the impact of divorce on individuals and society. Another lie.

As friends, ministers, and counselors of these dissolved spouses, we church men and women at times rush to salve the guilt that dissolution brings, ready to deny the truth and the trajedy, to give excuse and comfort to every sigh and whim rather than encouraging the spouse to face, settle, and reconcile differences with his or her spouse. Are those who aid and abet such nonsense any less problematic or better said, any less sinful?

Christ came as a sign of contradiction. Too often, what we see on another person’s face is not what is inside. Defensiveness caulks up our willingness to expose our innards to our spouses and friends. Poor thinking and sinfulness further darkens our minds and weakens our wills that is so necessary for grace, the type of grace that encourages reconciliation and hope for a relationship, for ourselves, but most importantly for our children.

The one hope that can be expressed is that the American people born of freedom and personal responsibilty, still show an outward love of Truth. Yet as the human condition reveals we often tolerate lies that end up either killing people physcially or inside their souls. It is hopeful, that in an effort to right some of the wrongs of the last supercilious 20th Century, i.e., self-absorbed, permissiveness, feelings, sexual revolution, abortion, divorce, and excuses upon excuses, that we can reform some of the laws the permit an easy divorce, or an abortion that kills a kid.

Of course, a change in the law does not change hearts. The law is but a standard. The law will change most fully when we adapt our lives personally to Christ.

A just society can be measured by how it treats its families, treasures relationships, and secures those relationships to secure the institution called a family. In this way, the most innocent members of society which are our children, remain protected whether in the womb or in the bedroom. Trust of family, friends, and institutions will be remade, and our society reformed.

In the end, Catholic social justice demands that the family be protected, that abortion be ended, that the divorce laws are reformed, and that Catholics make their spouses and children their first priorty after God–not jobs, wealth, or things. Outside of Our Lord and the promise of Salvation if we but follow His commands, These are the most dear and lovely things in our personal possession.

 

Has the Global Warming Hypothesis been disproven?


IN A MOVEMENT THAT COULD RADICALLY AFFECT ECONOMIES AND NATIONS ACROSS THE GLOBE, MANY OF THE WORLD’S FANCY ELITE, MEDIA MOUNTS, WELL-TO-DO PROMINENTS, AND POLITICAL HAS-BEENS HAVE DECLARED THAT GLOBAL WARMING IS THE NUMBER ONE PROBLEM THE EARTH FACES.  With much rhetoric and fancy footwork, the daily media–newspapers, radio, and television–make each person and family feel guilt for not complying with perceived carbon footprints and environmental impacts. 

Is there truly a problem?  According to scientist Christopher Monckton of Brenchley of the United Kingdom, he thinks not, and that great damage could occur.  His tome on the climate change debate can be found here:  http://www.aps.org/units/fps/newsletters/200807/monckton.cfm.  It is a scientific article, and likely to you, like me, it reads like a horrible nightmare about a giant math story problem from grade school.  I now know what it is like for lay folk to read legal articles!  Nevertheless, the intellecutal elite of the left have disregarded–if not slandered–this gentleman’s article.  He states in his conclusion:

“In short, we must get the science right, or we shall get the policy wrong. If the concluding equation in this analysis (Eqn. 30) is correct, the IPCC’s estimates of climate sensitivity must have been very much exaggerated. There may, therefore, be a good reason why, contrary to the projections of the models on which the IPCC relies, temperatures have not risen for a decade and have been falling since the phase-transition in global temperature trends that occurred in late 2001. Perhaps real-world climate sensitivity is very much below the IPCC’s estimates. Perhaps, therefore, there is no “climate crisis” at all. At present, then, in policy terms there is no case for doing anything. The correct policy approach to a non-problem is to have the courage to do nothing.”

As a footnote, the era and time we live in are so interesting and ironic.  I would live in none other and am thankful that God saw that I could live at this time and place, and to know Christ. 

Whether the climate change debate is true, and whether the conclusions reached by the United Nations Intergovernmental Panel on Climate Change be valid, I don’t know.  I do know, however, that the agents of the message, i.e. Al Gore, a politician, among others, brings no credibility to the marketplace of ideas.  If anything, Mr. Gore’s irrelevant concern for the Earth is simply untrue.  His record of concern for the unborn and the killing of kids in the womb is empty.   How can he credibly recite concerns for the environment in view of his record. 

As the old saying used to be, “where is the meat?”  In this case, I say, “where is the credible debate among scientists [as opposed to self-anointed and appallingly arrogant politicians]?”  Or, as it may also be asked, why are many of the scientists that joined the climate change bandwagon are now jumping off?

It is a serious question.  If it is not clearly and forthrightly–and non politically answered–then great danger could come of it, because it could change the economies of many developing and third world nations, and could cause widespread unemployment and dispair.  Is this what we want?  No, of course not.  It would violate social justice and the good of all humankind to impose such perverse suffering.   In that case, we need to subject the question to the scientists and people of good will and right judgment–not politicians whose care is personal gain.

NO MORE LOGGING, JOBS, OR JUSTICE IN THE RURAL FORESTS OF IDAHO.


             The foregoing could have been—and likely was—the headlines in rural Idaho newspapers as well as Oregon and Washington newspapers ten years ago, especially in small Idaho towns like Bonners Ferry, St. Maries, Salmon, Tamarack, Council, Cascade, Emmett, and Orofino among others.

 

            President Clinton came to Idaho in 1995 and stated a foregone conclusion that the timber harvests on the various forests in Idaho would be cut back dramatically from the heights of the 1960s, 70s, and 80s.  In the 1960s, for instance, the Clearwater National Forest near Orofino, Idaho provided upwards of 150 million board feet to the lumber mills in the Northwest.  Starting in the 1980s, the priority shifted from providing timber and jobs to an ecological concern. 

 

            Today, the forest produces far less than 10 million board feet.  The mills in Orofino, Idaho and elsewhere must obtain timber from private timber farms or elsewhere or simply shut down.  President Clinton promised job training for the loggers, including computer training and the like. 

 

Of course, the irony is that the loggers are not easily retrained into computer jobs and schooled into new skills.  These men and women worked hard in the forest and when the good jobs were deprived of them, the small towns, schools, governments, and families suffered terribly.

 

The injustice is manifest.  In the social justice agenda of today, there is a lot said about “earth justice,” “earth charter,” “eco-theology” and other nonsense.  When it comes to jobs, taking care of families, and conserving the use of the land, federal policy has been a disaster.

 

The forests need to be cared for, and conservation practices used and instilled into the native population of the logging cities, etc., but to absolutely ban all reasonable timber harvesting in Idaho and elsewhere throughout the West has been a disaster.  In Idaho, it has meant a loss of jobs, populations fleeing rural areas, and family problems. 

 

For the forest, the extreme policies of limited timber harvest has resulted in a dense forestation and undergrowth, giving the annual forest fires the fuel to burn hot and destructively.

 

Where is the justice for the Idaho logger, his or her family, and the rural areas that need good and fair wages, that generates a life worth living that protects and conserves the natural forests, that provides for human needs, and protects the environment at the same time?  Has it succumb to the modern claim that humankind is on par with all of creation and that it must submit to unreasonable ecological demands?

 

For whatever reason, until right reason and order is linked to federal policy mandates, the people and national forests  in rural Idaho and elsewhere will continue to suffer injustice.

A Catholic Perspective on the Environment.


The key to conservation of the environment is to remember that the environment is not a habitat for a mystical-based polytheistic religion and fog-headed residents, but to remember that is in the order of creation, that God made all creation out of nothing, that He made humankind first in the order of creation, and that it is humankind’s duty to be good stewards of God’s creation and the environment.  This link  explains it well: 

 http://conservation.catholic.org/index.htm

Letter to LPC on Social Justice: “New Cosmology” and “The Earth Charter.”


Thursday, July 03, 2008

 Dear Members of the Lay Provincial Council:

           Greetings from the members of the Blessed Margaret of Castello Lay Chapter here in Idaho.  Please visit our beautiful state and our local Chapter.

          As you may recall, at the LPC meeting in 2007, the Blessed Margaret of Castello Chapter in Boise forwarded to the Lay Provincial Council [LPC] a document titled, “On Social Justice Issues.”  That document was authored by the undersigned after much discussion among chapter members, which was unanimously endorsed by the Boise Chapter. 

That document can be found at the following link.[i]  Its purpose was to express concern about some of the social justice issues and causes that the Order of Preachers in general, and the laity in particular, are involved and to call upon the,

lay members of [the Order of Preachers] to responsibly review each social and political issue very carefully so that it reflects the moral order, conscience, issues and efforts so dear and close to the Church–not the whim of ideology and political ideas that benefit from currency or fancy. 

On Social Justice Issues.  This letter is only a primer and will explore and discuss with renewed vigor the goal of a proper and moral approach to key social justice issues the Lay members of the Order of Preachers must face as an ecclesial institute.

          In good faith and with prayers, the undersigned truly and humbly hopes that this letter helps in some small way—with God’s help and your prayers—regarding the defects in the social justice efforts now manifest.

          The Boise Chapter has prayed for and continues to pray for and honors each and every lay promoter and officer of the Lay Provincial Council in thankfulness for services rendered to the lay members of the Western Province of the Order of Preachers. 

          First, this letter will discuss the nature of some of the issues, concerns, and efforts being made by members of the Order of Preachers.  Often the most resourceful place to view these issues is to review the various websites that inhabit the internet. 

          The second aspiration this letter is to review our role, as laity, in our own personal and chapter apostolates—as well as members of a Catholic lay ecclesial institute—in the Lay Fraternities of St. Dominic.

          Finally, this letter will review possible alternatives and approaches to this current problem. 

          There are issues we must face as lay members of the Order.

First, let’s take a look at “Dominican Life USA” a resourceful website that rightly dubs itself as “A web crossroads for the Order of Preachers.”  See, www.domlife.org.

That website provides a virtual storehouse of current information regarding the Order.  Also, at the “domlife.org” website is a link to “Peace, Justice, and Creation,”[ii] where a number of links are available to key issues, including:

Global Warming, Africa, Columbia, Death Penalty, Disarmament, Iraq, Israel/Palestine, Human Trafficking, Migration, United Nations, and Earth Charter.   

In addition, there is also a link to a Dominican Call to Justice 2007 document.[iii]  That document contains the same issues as noted above. 

At the top of the domlife.org website, it provides a link to the Dominican Leadership Conference [DLC].[iv]  In its own words, the website notes the purpose of,

The Dominican Leadership Conference is the networking organization for elected leaders of Dominican congregations and provinces in the United States. It serves 29 congregations of sisters and four provinces of men. This represents about 6,000 Dominican men and women in the US.

[See, at this DLC link[v]].  On the DLC website titled “Peace,”[vi] it identifies Dominicans doing Justice.  Prominently on that website, it identifies a number of issues and concerns.  These include the Dominican Call to Action, Iraq,[vii] death penalty,[viii] human trafficking,[ix] School of the Americas,[x] global warming,[xi] and our Dominican Family in Iraq. 

          On the page entitled “Dominicans Doing Justice” at domlife.org, it states,

Dominicans see the significance of the New Cosmology as the critical lens from which all preaching needs to flow and all justice action should emerge. It is for this reason that our work for justice and peace is situated within the context of care of creation.

Dominican Life Justice Website[xii] (emphasis on website). The website is void of any explanation of the term “New Cosmology” and how that term became the “critical lens from which all preaching needs to flow.”   

If the “New Cosmology” is the ‘critical lens’ through which the key charism of the Order of Preachers should flow, then a logical question arises, what does the term “New Cosmology” signify? 

As the term appears on a key Dominican website, I examined internet sources regarding the term.   

A university in Oakland, California sponsors the Sophia Center located at the Holy Names University, two Dominicans are listed as “Outstanding Scholars and Teachers of New Cosmology.”[xiii]   The first is Sr. Miriam MacGillis, OP, MA, of Caldwell, New Jersey congregation, who is identified as an “earth activist and artist … [co-founder of] Genesis Farm.”[xiv]  She is also a Dominican Sister. 

          The other Dominican listed on that website is Albert Nolan, OP, a founding member of the Institute for Contextual Theology in Johannesburg, South Africa.

That term “New Cosmology” is also referenced at www.earthlight.org, where it records a 2001 conference at Bellarmine University in Louisville, Kentucky, entitled “Earth Spirit Rising” attended by “author and University of Creation Spirituality president” Mr. Matthew Fox, a past Dominican friar and now Episcopalian priest, and Dominican sister, Miriam MacGillis, OP, mentioned above.   See, here.[xv]

At that website, Mr. Fox related his “’Ten Blessings’ we receive from being awakened by the New Cosmology.”  These new cosmology blessings include “rediscovery of the Cosmic Christ as wisdom,” “redeeming the word ‘flesh,’ as holy and imbued with spirit,” “redeeming of darkness, facing nothingness & emptying,” and “reinventing education to integrate all chakras.” 

          Dominican sister, Miriam MacGillis, OP, whose presentation included her recent trip to Ireland, where she says her, “ancestors communicated both cosmology and faith” to her, and that Ireland, was originally the body of, “the [s]un [g]oddess. … I learned that the early [g]oddess was benevolent. She was about abundance and fertility, and [h]er gift was fire and the renewing cycle of the seasons.” [See, here].[xvi] 

          Sr. Miriam MacGillis, O.P., helped start Genesis Farm near Blairstown, New Jersey.  Genesis Farm’s vision “is rooted in a belief that the Universe, Earth, and all reality are permeated by the presence and power of that ultimate Holy Mystery that has been so deeply and richly expressed in the world’s spiritual traditions. We try to ground our ecological and agricultural work in this deep belief. This Sacred Mystery, known by so many religious names, is the common thread in our efforts.” [See, here].[xvii]

Sr. MacGillis’ “mystical” reference is not to the worship of the Triune God but to a type of scientific and evolutionary mysticism that starts with the beginning of the Universe, 14 billion years ago to the evolution of life on earth, and to human life today. 

The evolutionary “new cosmology” supplants the reality that humankind was created in the image of God, and in denying order puts humans on evolutionary par with all creatures and all of creation, ignoring the centrality of the Gospel, the place of humankind in creation as described in the Holy Scriptures, and the social justice message.  For instance, as it says in Genesis,

Then God said: “Let us make man in our image, after our likeness. Let them have dominion over the fish of the sea, the birds of the air, and the cattle, and over all the wild animals and all the creatures that crawl on the ground.”  God created man in his image; in the divine image he created him; male and female he created them.

Genesis 1:26, 27.  See, also, Wisdom 9, Psalm 104.  As stated by a Catholic ecologist, Bill Jacobs, about the “New Cosmology” that

[a]t times, Creation theology involves the worship of Creation more than, or in place of, the worship of the Triune God.  The Most Holy Trinity of the Father, Son, and Holy Spirit is often ignored or denied by the proponents of the “new story.”  This contributes to a grave (and old) anthropological error that is widespread today:  Instead of carrying out humankind’s role as cooperator and co-creator with the Triune God in the work of Creation and Redemption, people set themselves up in place of God, thereby provoking a kind of rebellion on the part of Nature.  In some expressions of Creation theology today, Creation and/or humankind become gods.[xviii]

[Emphasis here]. This “new cosmology” blends a form of neo-paganism with a variety of nature worshipping, Earth-based secular environmentalism, new age, goddess-based, Gnosticism in contrast to the Judeo-Christian religion and the change that Christ wrought to the universe in His Passion and death on the Cross.

          It is true that it is a priority that we must care for people first, and in the order of the world, we must care for creation, recognizing that God created the world and by His Word created it into existence. 

As John Paul II said that as Christians we believe, “that the death and resurrection of Christ accomplished the work of reconciling humanity to the Father, who ‘was pleased … through (Christ) to reconcile to himself ALL THINGS, whether on Earth or in heaven, making peace by the blood of his cross’.  Creation was thus made new.” 

The highest point of the work of creation ends in the greatest work of Redemption.  For an excellent discussion on conservation of creation grounded in Catholic thought and culture, see, “’Peace with God—Peace with all of Creation’: A Reflection on the Holy Father’s 1990 World Day of Peace Message,” or “The Ecological Problem Today: the Relation Between the Human Person and the World,” both by Sr. Marjorie Keenan, RSHM, Member, Pontifical Council for Peace and Justice. [See, here].[xix]

 

Plainly stated, the “old cosmology” is the story of creation as set out in the Scriptures.  The “new cosmology” is mulled-over man-centered Gnosticism. 

          The Dominican Life USA and the Dominican Leadership Conference websites identified above, also have links to “The Earth Charter.”  The charter can be found at http://www.earthcharter.org/.   

          The Earth Charter has published a book that explains the Charter purposes and goals.  It is called “Toward a Sustainable World: The Earth Charter in Action” published by the Royal Tropical Institute (2005 The Netherlands).[xx]

          The Earth Charter presents a great concern.  At first impression, the Charter and its goals looks quite impressive.  It’s preamble notes that humanity stands at a critical moment in Earth’s history and that “[w]e must join together to bring forth a sustainable global society founded on respect for nature, universal human rights, economic justice, and a culture of peace.”  Toward a Sustainable World, The Earth Charter in Action, Preamble. 

          However, the authors of The Earth Charter admit that the challenge of the Charter is to make it “an effective instrument of global governance, and international law …”  Toward a Sustainable World, The Earth Charter in Action, History and Provenance of the Earth Charter. 

         

          In 1987, the U.N. Commission on Environment and Development called for a document that would set forth fundamental principles for “sustainable development.” 

 

In 1994 and thereafter, Maurice Strong, Steven Rockefeller, and Mikhail Gorbachev worked together to draft The Earth Charter.  It was released in A.D. 2000 and is hailed as a “declaration of fundamental principles for building a just, sustainable, and peaceful global society in the 21st Century.” 

 

As noted by Mikhail Gorbachev at his founding speech of “Green Cross International” at Kyoto, Japan on April 20, 1993, “The emerging ‘environmentalization’ of our civilization and the need for vigorous action in the interest of the entire global community will inevitably have multiple political consequences.  Perhaps the most important of them will be a gradual change in the status of the United Nations.  Inevitably, it must assume some aspects of a world government.”  (Emphasis added). 

 

The authors of the Earth Charter also note that in order to obtain their goals, that “multiple ways of looking at global governance are necessary and imminent.” 

 

This is not a faint claim.

 

          The Earth Charter document does not acknowledge God as the author of life and of creation.  It seeks a type of evolutionary state that will seek the redemption of the environment by all peoples yielding to global government and the necessity of saving creation through tough environmental regulation and a type of forced sustainable development.

 

In reality, the earth cannot be healed—redeemed—without God.  There is no number of men and women, commissions, committees, corporations or global government that is able to change the nature of humankind without the Redeemer. 

 

In addition, the Earth Charter provides no protection for unborn children.  In fact, the population is seen as a burden upon society and the environment.  Toward a Sustainable World, The Earth Charter in Action, Preamble. 

 

If the Earth Charter makes a plea for justice, what justice can there exist if the most innocent people among us, who are surely blind, have no choices, and have neither experienced love nor life in full, are not protected by operation of law?

 

          Unlike the Declaration of Independence of the United States, the Charter does not recognize that God is the author of life and liberty.

 

          Lastly, the Earth Charter should not be used to supplant Catholic Social Teaching, which is based upon objective truth, inalienable rights derived from our Creator, and in His Word as revealed in Holy Scripture and Sacred Tradition. 

 

           As the foregoing demonstrates, the ideas of a “new cosmology” and the “Earth Charter” have woven their way into the Dominican Order.  In addition to examples above, you may see, as an example, Preacher Exchange.[xxi]  These concepts present serious questions.

 

It requires prayer, discernment, and care, but also love for the charism of St. Dominic in the work of the Order, his friars, religious, and laity, and the love of our Father in Heaven, to work through this serious matter with clarity and with profound charity. 

 

For example, there is irony in these issues of the “new cosmology” and the “Earth Charter,” as it reveals a profound naiveté, if not foolishness, with regard to the truth of Original sin.  The goals of the “new cosmology” and the “Earth Charter” with regard to peace and security, while commendable, are not obtainable without the Redemption of humankind through Jesus Christ

 

This is not a new problem.  It is as old as human history where humankind seeks to displace God with its own knowledge, its own idols and its own objects of worship.  It’s been tried repeatedly with great failure.  Collaboration with this ancient rebellion has occurred. 

 

As St. Catherine of Siena succinctly states in The Dialogue, “You cannot imagine how great is people’s foolishness.  They have no sense or discernment, having lost it by hoping in themselves and putting their trust in their own knowledge.” 

The Dominican Laity plays a role in restoring right order, reasonableness, and priority to the justice and peace agenda.  First, please pray. 

Please pray for the Order, that St. Dominic’s charism and traditions set down before us be renewed and held in honor.  The Adaptation and Renewal of Christian Life (Perfectae Caritatas), para. 2(b) (October 28, 1965).

The laity must live in holiness.  This will help tend the seed bed of the Word of God.   We must seek to organize temporal affairs in accord with Christ’s mind, to bring praise and glory to the Father and His Son.  [Lumen Gentium 31]. 

          Further, as John Paul II said in Christifideles Laici,

Charity toward one’s neighbor, through contemporary forms of the traditional spiritual and corporal works of mercy, represent the most immediate, ordinary and habitual ways that lead to the Christian animation of the temporal order, the specific duty of the lay faithful. (No. 41).

The exercise of these virtues are a sure way to help reform the temporal order, by exercising virtue, prayer and fasting, and working consistently for right order in our own lives. 

The Laity can be real witnesses to Christian religious principles in society, where religion is a private practice but also where religious principles of truth, humility, character, and integrity are a public practice.

The exercise of the spiritual works of mercy are especially connected to St. Dominic, as preaching is the key charism of the Order of Preachers as Dominicans can help to convert, to instruct, to counsel, and to comfort others. 

This call to evangelization is for the Laity, especially in our own lives, whether in our home, business, government, or elsewhere.  

Thank you for the opportunity to present this to you.  I hope that it aids in the effort by the LPC to focus on true justice and peace issues that plague our world including the aid and help of the poor and for protecting and preserving life from conception to natural death. 

Please pray for me as I pray for all the members of the Lay Provincial Council.

                                                Peace & faith,

 

 

                                                John Keenan, J.D., O.P.L.

                                                LPC Representative

                                                Blessed Margaret of Castello Chapter

 

 


[ii]               http://www.domlife.org/Justice/index.html

[iv]              http://www.domlife.org/DLC/default.htm

[xiv]             http://www.genesisfarm.org/

[xix]              http://conservation.catholic.org/index.htm