POPULARITY
8 episodes with Subsidiarity
4 episodes with Subsidiarity
9 episodes with Subsidiarity
5 episodes with Subsidiarity
2 episodes with Subsidiarity
3 episodes with Subsidiarity
2 episodes with Subsidiarity
2 episodes with Subsidiarity
2 episodes with Subsidiarity
Organizations like the European Union and the United Nations are inventions of government elites and are designed to serve the interests of government elites. They centralize political power and do nothing to advance peace or freedom. Discussed on the Show: “We Can't Fix International Organizations like the WTO. Abolish Them.” by Joseph Solis-Mullen: https://Mises.org/RR_233_A“Subsidiarity and Secession: Bringing the Austrian School to the 21st Century” by Marcos Falcone: https://Mises.org/RR_233_BRegister for Our Enemy The Bureaucracy now at https://Mises.org/Phoenix25.Register for our Revisionist History of War Conference now at https://mises.org/rhwBe sure to follow Radio Rothbard at https://Mises.org/RadioRothbardRadio Rothbard mugs are available at the Mises Store. Get yours at https://Mises.org/RothMug PROMO CODE: RothPod for 20% off
Organizations like the European Union and the United Nations are inventions of government elites and are designed to serve the interests of government elites. They centralize political power and do nothing to advance peace or freedom. Discussed on the Show: “We Can't Fix International Organizations like the WTO. Abolish Them.” by Joseph Solis-Mullen: https://Mises.org/RR_233_A“Subsidiarity and Secession: Bringing the Austrian School to the 21st Century” by Marcos Falcone: https://Mises.org/RR_233_BRegister for Our Enemy The Bureaucracy now at https://Mises.org/Phoenix25.Register for our Revisionist History of War Conference now at https://mises.org/rhwBe sure to follow Radio Rothbard at https://Mises.org/RadioRothbardRadio Rothbard mugs are available at the Mises Store. Get yours at https://Mises.org/RothMug PROMO CODE: RothPod for 20% off
For the last five years, the Political Right has been debating over a program for regime change in America: should populism be used to construct a new elite class? Should a new administration retire all government employees? Can the bureaucratic state be maintained but filled with new conservative staff? In this podcast, Alex Denley and Dr. Andrew Willard Jones discuss subsidiarity as the solution to this debate, and how it provides a program for genuine regime change. Registration is open for the New Polity Conference 2025! https://newpolity.com/events/2025 Subscribe to New Polity magazine for all our best essays: https://newpolity.com/magazine Check out the books published by New Polity press: https://newpolity.com/press Join the conversation on our discord: https://discord.gg/bNJ2uE7as6
In this episode we sit down with Fr. Philip Neri Reese O.P. PhD, who is a professor of philosophy at the Pontifical University of St Thomas Aquinas. We discuss what the natural roles of men and women are in marriage, what many American catholics get wrong about subsidiarity, and the proper approach to traditionalism. Check out the Angelicum Thomistic Institute:https://angelicum.it/thomistic-institute/ Join my discord: https://discord.gg/TCGYX7kEAhSupport me on Patreon: https://www.patreon.com/user?u=81707973 follow me on social media:Instagram: https://www.instagram.com/doctrinedogmaanddavide/Contact me:doctrinegodmaanddavide@outlook.com
In this episode of The Catholic Talk Show, Ryan & Ryan are joined by Dr. Taylor Marshall to discuss Catholic teaching on immigration and the ongoing debate between The Vatican & The Trump Administration on the issue. 00:00 Pope Francis and Immigration: An Overview 03:07 Theological Perspectives on Immigration 06:00 Distinguishing Immigrants from Refugees 08:51 Catholic Teaching on Immigration and Borders 12:07 The Role of Subsidiarity in Immigration Policy 15:10 Cultural Identity and Immigration 17:55 The Response of the Catholic Church 20:56 The Influence of Money in Church Decisions 23:44 Leadership and Responsibility in Immigration 27:05 The Future of Catholic Teaching on Immigration 35:35 Understanding Leadership and Charity in the Church 39:11 The Role of Bishops and Laypeople 43:40 Navigating Civic Duties and Immigration Laws 48:26 Addressing the Nuances of Immigration and Human Dignity 51:02 The Importance of Catechesis and Education 01:00:51 Balancing Charity and Civic Responsibility Learn more about your ad choices. Visit megaphone.fm/adchoices
Welcome to the Crunch, the only podcast with two guys talking about the idea of Subsidiarity and how we as Catholics are called to love those around us.http://thecrunchcast.com/toolkitSunday and Friday! Our Friday episode is exclusive to our supporters at $10/month and up on Patreon, which you can access at / thecrunch Follow us on Instagram: / thecrunchcast Join our Discord community: https://bit.ly/crunchdiscordSupport this podcast at — https://redcircle.com/the-crunch/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
Topics Covered: 14:15 – Child Tax Credit 24:55 – Subsidiarity & Solidarity | CST 37:15 – China 47:00 – MAILBAG …
Send Wilk a text with your feedback!Strengthen Relationships: Local Solutions To America's Growing Societal FragilityToday, in yet another of our ProHuman Foundation advisors series, I have the distinct privilege of speaking with someone who's not only a thought leader but also a seasoned expert in understanding the complex dynamics of fragile states, societies, and communities.Seth D. Kaplan is the author of Fragile Neighborhoods: Repairing American Society, One Zip Code at a Time. His work focuses on an issue that's been at the forefront of my mind for quite some time—the fragility of American society, not in terms of political collapse, but in terms of the erosion of social cohesion and interpersonal connections. Seth is a Professorial Lecturer at Johns Hopkins University's prestigious SAIS program, a Senior Adviser at the Institute for Integrated Transitions, and a visiting fellow at the Mercatus Center's Program on Pluralism and Civil Exchange. Beyond academia, he's consulted for organizations like the World Bank and the U.S. State Department, tackling challenges in fragile communities worldwide.In our conversation today, we'll explore what makes communities thrive—or falter—and why local action and community engagement are vital to restoring our social fabric. We'll also delve into how technology and cultural narratives play a role in shaping, or fracturing, those connections. If you've ever felt that society is growing more polarized, more disconnected, and less respectful, you'll find this conversation enlightening—and maybe even empowering.TakeawaysFragile states are politically or socially unstable with low social cohesion.American society is fragile due to declining interpersonal relationships.Technology has contributed to the isolation and atomization of society.Local engagement is crucial for rebuilding community connections.Individuals can make a difference by participating in local organizations.Cultural change is necessary to address societal issues.Constructive narratives should be amplified over polarizing ones.People often feel marginalized and disrespected in society.Restoring social fabric requires active participation in communities.Learn more about and connect with SetWhat have you done today to make your life a better life? What have you done today to make the world a better place? The world is a better place if we are better people. That begins with each of us as individuals. Be kind to one another. Be grateful for everything you've got. Make each and every day the day that you want it to be! Please follow The Derate The Hate podcast on: Facebook, Instagram, Twitter(X) , YouTube Subscribe to us wherever you enjoy your audio or directly from our site. Please leave us a rating and feedback on Apple podcasts or other platforms. Not on social media? You can share your thoughts or request Wilk for a speaking engagement on our site's contact page: DerateTheHate.com/Contact If you would like to support the show, you're welcome to DONATE or shop Amazon by going through our Support Us page and I'll earn through qualifying purchases at no extra cost to you. I look forward to hearing from you!
AMDG. What exactly is a Kolbe advisor? Advisors Rylan Buchanan and Krysten Pizzurro join the Kolbecast to share an insider-look at how the academic advisor team collaborates with parents and students to meet their academic goals, from course selection to college planning. Rylan and Krysten talk about their backgrounds in homeschooling and their journeys to becoming Kolbe advisors; how the advisor role developed into what it is today; the services available to families; the questions everyone should ask their advisors; and some surprising ways your advisor might be able to help you in your homeschooling journey. Links mentioned & relevant: Help Center article on parent partnership meetings 2024-25 parent partnership meeting schedule Grade Reporting section in Kolbe.org Help Center Scheduling the Elementary and Middle School Day article Principle of Subsidiarity article Related Kolbecast episodes 228 No Holding Back 151 Joyful Discoveries for Preschoolers 197 Tools in a Toolbox: Student Support 61 Middle Ground 230 A Multi-Pronged Approach to College Prep Have questions or suggestions for future episodes or a story of your own experience that you'd like to share? We'd love to hear from you! Send your thoughts to podcast@kolbe.org and be a part of the Kolbecast odyssey. We'd be grateful for your feedback! Please share your thoughts with us via this Kolbecast survey! The Kolbecast is available on Apple Podcasts, Spotify, and most podcast apps. By leaving a rating and review in your podcast app of choice, you can help the Kolbecast reach more listeners. The Kolbecast is also on Kolbe's YouTube channel (audio only with subtitles). Using the filters on our website, you can sort through the episodes to find just what you're looking for. However you listen, spread the word about the Kolbecast!
Keepin' on keepin' on with our 8 year anniversary rewind, review, and renewal episodes about foundational Catholic Social Teaching Principles, we consider the twin giants of Solidarity and Subsidiarity on this episode. 8 years ago we focused on what we saw as shallow interpretations of these ideas, but this time we really focus in on how they are too often seen as opposites or at least something to hold in tension, rather than intimately related, and indeed best seen as subsidiarity being the "Catholic way to do Solidarity." You won't want to miss it! Iowa Catholic Radio Network Shows: - Be Not Afraid with Fr. PJ McManus - Catholic Women Now with Chris Magruder and Julie Nelson - Faith of Trial with Deacon Mike Manno and Gina Noll - Making It Personal with Bishop William Joensen - Man Up! with Joe Stopulus - The Catholic Morning Show - The Uncommon Good with Bo Bonner and Dr. Bud Marr - Faith and Family Finance with Gregory Waddle
Street-Fighting Man. In this episode, we continue our discussion of the question of when it is permissible for Christians to oppose civil authority. It's more important than ever for Christians to grasp the fundamentals of vocation, the relation of politics to liturgy, the place of the sacraments within the worship of the church, and the life of Christians, why there cannot be such a thing as a Christian nation. SHOW NOTES: Discord, dialogue, and concord: Studies in the Lutheran Reformation's Formula of concord https://amzn.to/3YWPvCX Episode 360: Part One https://www.1517.org/podcast-overview/360-olson Louis the Pious in the Field of Lies https://en.wikipedia.org/wiki/Field_of_Lies Online church meme https://x.com/ErikReed/status/1824237560329027889 Subsidiarity https://en.wikipedia.org/wiki/Subsidiarity Löhe's Martyrology: http://emmanuelpress.us/wordpress/wp-content/uploads/2011/01/loehe_martyrologium.pdf Formula X Epitome https://thebookofconcord.org/formula-of-concord-epitome/article-x/ Formula X Solid Declaration https://thebookofconcord.org/formula-of-concord-solid-declaration/article-x/ Peter Muhlenberg https://en.wikipedia.org/wiki/Peter_Muhlenberg More from 1517: Support 1517: https://www.1517.org/donate 1517 Podcasts: http://www.1517.org/podcasts 1517 on Youtube: https://www.youtube.com/channel/UChDdMiZJv8oYMJQQx2vHSzg 1517 Podcast Network on Apple Podcasts: https://podcasts.apple.com/us/channel/1517-podcast-network/id6442751370 1517 Academy - Free Theological Education: https://academy.1517.org/ What's New from 1517: The Inklings: Apostles and Apologists of the Imagination with Sam Schuldheisz: https://academy.1517.org/courses/the-inklings Available Now: Hitchhiking with Prophets: A Ride Through the Salvation Story of the Old Testament by Chad Bird: https://shop.1517.org/products/9781956658859-hitchhiking-with-prophets Remembering Rod Rosenbladt: https://www.1517.org/dadrod Available Now: Encouragement for Motherhood Edited by Katie Koplin: https://shop.1517.org/products/9781956658880-encouragement-for-motherhood More from the hosts: Donovan Riley https://www.1517.org/contributors/donavon-riley Christopher Gillespie https://www.1517.org/contributors/christopher-gillespie MORE LINKS: Tin Foil Haloes https://t.me/bannedpastors Warrior Priest Gym & Podcast https://thewarriorpriestpodcast.wordpress.com St John's Lutheran Church (Webster, MN) - FB Live Bible Study Group https://www.facebook.com/groups/356667039608511 Gillespie's Sermons and Catechesis: http://youtube.com/stjohnrandomlake Gillespie Coffee https://gillespie.coffee Gillespie Media https://gillespie.media CONTACT and FOLLOW: Email mailto:BannedBooks@1517.org Facebook https://www.facebook.com/BannedBooksPod/ Twitter https://twitter.com/bannedbooks1517 SUBSCRIBE: YouTube https://www.youtube.com/channel/UCsvLQ5rlaInxLO9luAauF4A Rumble https://rumble.com/c/c-1223313 Odysee https://odysee.com/@bannedbooks:5 Apple Podcasts https://podcasts.apple.com/us/podcast/banned-books/id1370993639 Spotify https://open.spotify.com/show/2ahA20sZMpBxg9vgiRVQba Stitcher https://www.stitcher.com/s?fid=214298 Overcast https://overcast.fm/itunes1370993639/banned-books Google Podcasts https://podcasts.google.com/feed/aHR0cHM6Ly9iYW5uZWRib29rcy5saWJzeW4uY29tL3Jzcw TuneIn Radio https://tunein.com/podcasts/Religion--Spirituality-Podcasts/Banned-Books-p1216972/ iHeartRadio https://www.iheart.com/podcast/263-banned-books-29825974/
Dr. Randall Smith is on LA Catholic Morning to discuss his article "Aim Even Higher." Tom Hoopes tells us how the most amazing thing in St. Peter's Basilica is the plainest. Dr. Larry Chapp talks Subsidiarity, Solidarity, and the nature of Papal Authority.
On this Salcedo Storm Podcast:Dr. Robert Malone, is an internationally recognized scientist in virology and immunology. He's a bioethicist, an author, and the co-creator of the mRNA technology used in some of the controversial China-virus vaccines.
Today's transcript We depend on donations from exceptional listeners like you. To donate, click here The Daily Rosary Meditations is now an App, click here for more info. To find out more about The Movement and enroll: https://www.schooloffaith.com/membership Prayer requests | Subscribe by email | Download our app | Donate
In the United States – and, indeed, around the world – changing demographics reflect a steadily aging population. As families grow smaller and more far-flung and as care costs escalate, conversations about elder care are complex and, often, heart breaking. While in the past it was generally presumed that care of elders was a family obligation, today that is less often the norm. Public policy makers who navigate this complex arena have decisions to make as to whether policy should be viewed as a way to replace the care once provided by families, as a scheme to assist families in providing this care, or a blend of both.Lucia Silecchia, Professor of Law and Associate Dean for Faculty Research at The Catholic University of America's Columbus School of Law joined us to discuss the ways in which subsidiarity can be a critical part of these urgent conversations. Support the show
AMDG. Children don't come with instruction manuals, so having resources to help road map out various challenges can benefit everyone in a family. In this episode, Karen Allgood and Krysten Pizzurro join Bonnie and Steven to describe the vast array of services available through Kolbe's student support services and special education offerings. They describe the individualized attention they provide and the confident communication they foster in situations where families may be uncertain they can fulfill a child's need. They also touch on the importance of documentation and accommodations, the concerns about being labeled or just needing to try harder, and the importance of the fact that each child is exactly how God willed him or her to be. Helpful links Student Support Services page on the Kolbe website Student Support Services webinar 2024 Schoolwide Address, including information about the new Foundations courses Information about Kolbe's financial aid options Kolbe's testing services Related Kolbecast episodes 196 Adaptable Asynchonous & Dynamic Digital Homeschool Options 145 Subsidiarity, Support, and Resources 140 Burnout Happens 188 Challenges as Opportunites with Dr. Kevin Majeres We'd be grateful for your feedback! Please share your thoughts with us via this Kolbecast survey! The Kolbecast is available on Apple Podcasts, Spotify, and most podcast apps. By leaving a rating and review in your podcast app of choice, you can help the Kolbecast reach more listeners. The Kolbecast is also on Kolbe's YouTube channel (audio only with subtitles). Using the filters on our website, you can sort through the episodes to find just what you're looking for. However you listen, spread the word about the Kolbecast! Have questions or suggestions for future episodes or a story of your own experience that you'd like to share? We'd love to hear from you! Send your thoughts to podcast@kolbe.org and be a part of the Kolbecast odyssey.
Dr. Chapp is one of my favorite theologians. I was so honored to have a conversation with him. It was a lot of fun! I sincerely hope you enjoy and appreciate the convo. Please consider sharing this post and help Good Distinctions grow!Please take a moment to rate the show on Apple Podcasts and Spotify and subscribe on YouTube. This would be HUGE for the growth of the show! Your rating and following the podcast format will tell those platforms that more people should see the content. If you have an Android phone or an iPhone, even if you never use these apps, you can leave a rating on the podcast. Please help support Good Distinctions in this way!Become a member of Good Distinctions below by becoming a paid subscriber. Or if you are not in a place to contribute financially to the mission, subscribe for free to become an affiliate.Summary of Today's Episode* Dr. Larry Chapp, author of the book 'Confession of a Catholic Worker,' discusses his journey from academia to living on a Catholic Worker farm. He shares his inspiration for starting a blog and writing a book, emphasizing the need for radical Catholicism in a culture of beige Catholicism. Dr. Chap explores the importance of prayer and the role of liturgy as the highest act of culture. He also discusses the connection between cult, culture, and cultivation, as well as the significance of localism and subsidiarity. The conversation concludes with a focus on the universal call to holiness. * In this conversation, Larry Chapp and Will Wright discuss various themes related to evangelization and the Catholic faith. They explore the importance of welcoming others into the Church on Christ's terms, rather than compromising on doctrine. They also discuss the need for a balanced approach to evangelization, avoiding both a superficial apologetic mode and a self-righteous approach. They emphasize the importance of understanding the question behind the question and empathizing with the struggles of others. They also discuss the need for deep prayer and contemplation in order to effectively evangelize. Finally, they explore the controversy surrounding the theology of Hans Urs von Balthasar. * In this conversation, Larry Chapp and Will Wright discuss the theological work of Hans Urs von Balthazar. They explore Balthazar's dialogue with German idealism, the evolution of ideas and Bible critique, the desire for truth and its service to the church, Balthazar's primary vocation and importance to the church, the impact of theology on catechesis, and recommended readings for understanding Balthazar.Takeaways* Embrace radical Catholicism in a culture of beige Catholicism.* Prioritize prayer and make it a central part of daily life.* Recognize the importance of liturgy as the highest act of culture.* Cultivate a connection between faith, culture, and the land.* Embrace the principles of localism and subsidiarity.* Answer the universal call to holiness in your own life. Welcoming others into the Church should be done on Christ's terms, not compromising on doctrine.* Effective evangelization requires understanding the question behind the question and empathizing with the struggles of others.* Deep prayer and contemplation are essential for effective evangelization.* The theology of Hans Urs von Balthasar, while controversial, offers insights into the suffering and solidarity of Christ. Hans Urs von Balthazar engaged in a dialogue with German idealism in his theological work.* The evolution of ideas and Bible critique can be traced back further than the Enlightenment.* The desire for truth and continual examination of the mystery of Christ is important as long as it serves the church.* Balthazar's theology is of profound importance to the church and has influenced theologians like John Paul II and Ratzinger.* Theology has a direct impact on how catechesis is conducted.* To understand Balthazar, it is recommended to start with his work 'Theologic' and volume five of 'Theological Aesthetics' where he engages with Aquinas.Chapters* 00:00 - Introduction and Background* 01:00 - Dr. Larry Chapp's Journey* 03:28 - Transition to Catholic Worker Farm* 05:01 - Starting a Blog and Writing a Book* 07:14 - Inspiration for Good Distinctions* 09:03 - Critique of Beige Catholicism* 14:31 - The Choice and Radical Catholicism* 19:21 - Individual vs. Collective* 21:38 - The Importance of Prayer* 26:21 - Liturgy as the Highest Act of Culture* 31:38 - Cult, Culture, and Cultivation* 35:11 - Localism and Subsidiarity* 39:05 - The Universal Call to Holiness* 41:46 - The Church's Terms* 42:25 - Compassion and Mercy* 43:13 - Ultra Progressive vs. Ultra Orthodox* 44:09 - Cultivating Soil for Evangelization* 45:05 - Understanding the Question Behind the Question* 46:08 - Stepping into Their Shoes* 47:24 - Moving Beyond Argument Mode* 48:20 - Reformulating the Question* 49:31 - Taking Questions Seriously* 50:31 - The Need for Deeper Teaching* 51:28 - Translating Big Ideas into Common Words* 52:41 - The Importance of Prayer and Contemplation* 53:34 - God Speaking to Us* 54:23 - The Thin Veil Between Worlds* 57:13 - The Influence of Protestant Views of Atonement* 58:15 - The Doctrine of the Mass of Damn Not* 59:43 - A Positive Vision of Salvation* 01:01:59 - Motivation to Evangelize* 01:04:11 - Living for Christ* 01:06:31 - The Controversial Theology of Hans Urs von Balthasar* 01:09:20 - The Loneliness of Jesus* 01:21:36 - Balthazar's Dialogue with German Idealism* 01:22:10 - The Evolution of Ideas and Bible Critique* 01:23:07 - The Desire for Truth and the Service of the Church* 01:23:42 - Balthazar's Primary Vocation and Importance to the Church* 01:24:17 - The Impact of Theology on Catechesis* 01:25:02 - Recommended Readings for Understanding Balthazar* 01:25:41 - Conclusion and Farewell
Each of the Apostle Paul's letters to different first-century churches contains robust explanations of complex theological concepts, such as justification, sanctification, the connection between faith and works, and the role of Jewish law after Christ. In more than a few places, however, Paul drops punchy and simple statements such as, “If anyone is not willing to work, let him not eat” (2 Thessalonians 3:10). That's straightforward. Or how about this one: “If anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:8). That's pretty clear, too. Obviously, these statements have clear implications for husbands and fathers who abandon their spouses or children, or who fail to do what is necessary to provide for them. Today, these would also seem to indict those who pressure women into aborting a child they fathered; or those who, through IVF, create multiple embryos only to abandon some of them in freezers; or those who pressure aging parents into physician-assisted suicide. The implications of Paul's blunt and powerful statement about the responsibilities we have to those who depend on us are vast. For example, I recently asked a Colson Fellow who has taught personal finance for years at a Christian college how he integrates worldview into that class. His answer was simple: stewardship. And, then he quoted Paul's clear, pithy statement about who is worse than an infidel. Few words better encapsulate what it means to be created in the image of God than stewardship. Human beings were created by God to steward the world He made. He charged our first parents with tending His garden. Though Sin made that task more difficult, it hasn't altered His original command to His image bearers to “be fruitful and multiply and fill the earth and subdue it.” In fact, this was how He intended for us to rule benevolently and wisely over all the works of God's hands. It is in this concept of stewardship that we find the key to understanding Paul's blunt statement. It's also in this concept that the task of caring for this world is even possible, as finite people with finite resources and maybe a few hungry mouths to feed at home. Genesis tells us that Adam and Eve's home was a garden that God planted for them “in the east.” This was more than a sacred flower bed. It was a sanctuary, a meeting place between God and man, and the embryonic form of the garden city that is described as complete in Revelation. The first man and woman weren't supposed to sit idly around in this garden. They were given work to do, work that would eventually involve the entire world. As theologian G.K. Beale explains, “Adam and his progeny were to expand Eden's borders until they circumscribed the earth so God's glory would thus be reflected throughout the whole world through his image-bearers.” In other words, God gave humans a starting point, a home base, a focal point where their responsibilities as stewards began. They could not start with the whole world, or they never would have started. This is still true today. No matter our roles, responsibilities, or calling, we are most responsible for the people, things, and places closest to us. This principle is often called “subsidiarity” and is the basis of sound thinking on family, finances, economics, government, and much more. The reason a person who fails to care for the members of his household is “worse than an unbeliever” is that these are the people closest to him, to whom he is most responsible. As my friend pointed out, the heart of what it means to be a good manager of family finances, a good steward of church resources, a responsible leader for a Christian college, or a good city, state, or nation is to enable care for those closest. Proximity directs priority. If true, subsidiarity means that the progressive strategies for child-rearing, welfare, healthcare, and other issues that abstract responsibility back to “society” are dangerously backward. The duties in these areas lie primarily with those closest to the needs. The concepts of stewardship and proximity also mean that leading people into a mess and then abandoning them is wrong, and reflects unbelief. This would apply to parents who create and abandon excess embryos (or “donate” their gametes), as well as to Christian colleges that sell teenagers enormous amounts of debt, have them marry each other, and then send them off to be youth pastors. It's not good stewardship, and to paraphrase Paul, potentially leaves these Christian young people in infidel territory. Ultimately, this comes back to what St. Augustine called “rightly ordered loves.” It's as impossible to love all people, all families, and all nations as it was for Adam to tend the whole Earth by himself. Love in the abstract is not actually love. We must love and care for particular people in particular places, and according to one of Paul's least difficult-to-understand teachings, those closest to us should be top priority. This Breakpoint was co-authored by Shane Morris. For more resources to live like a Christian in this cultural moment, go to breakpoint.org.
AMDG. Tune in to this episode for our hosts' yearly Between the Years conversation—part retrospective, part preview of what's to come. Bonnie, Steven, and Jordan talk about the apocalyptic side of Advent, share favorite Christmas and New Years family traditions, and talk about some of the things they're looking forward to on the horizon of 2024. Kolbecast episodes mentioned & relevant: 34 A Beauty-Linked Life with Dr. Carol Reynolds 179 Translation Tug of War with Dr. Matthew Minerd 186 Full Circle (of Fifths) 145 Subsidiarity, Support, and Resources highlighting the Student Support Services program 78 The Kolbe Man Show 100 In the Beginning with Mrs. Dianne Muth + a brief bit about our patron saints Maximilian Kolbe & Ignatius of Loyola 123 A Change of the Ages with Msgr. James Shea 160 A Legendary Occasion: voices from Commencement 2023 in Atlanta Previous Between the Years episodes: 25 Backstage 79 Doors to Your Memories 135 Hidden Holiness Made Known Episodes mentioning Jordan's forthcoming book on Fr. Franz Reinisch: 135 Hidden Holiness Made Known 179 Translation Tug of War with Dr. Matthew Minerd The Kolbecast inaugural survey awaits your feedback! Please share your thoughts with us using this link. The Kolbecast is available on Apple Podcasts, Spotify, and most podcast apps. By leaving a rating and review in your podcast app of choice, you can help the Kolbecast reach more listeners. The Kolbecast is also on Kolbe's YouTube channel (audio only with subtitles). Using the filters on our website, you can sort through the episodes to find just what you're looking for. However you listen, spread the word about the Kolbecast! Have questions or suggestions for future episodes? We'd love to hear from you! Send your thoughts to podcast@kolbe.org and be a part of the Kolbecast odyssey.
From World War I to the Spanish Civil War to World War II, we cover some of the worst periods for the Catholic Church (and for humanity) in this episode. We start by discussing St. John Henry Newman and the fight against modernism, then look at the First Vatican Council, and then how the Church dealt with both liberal democracies and communist and fascist totalitarianisms with the principle of corporatism. Throughout this episode, we realize that the problems facing the Church then are the same problems we are facing today!Follow us on Twitter! https://twitter.com/UlmtdOpinions
Maybe John Bosco just carried around really smelly bread, and that's where Bosco sticks came from! You can hear this groundbreaking idea and many more in this episode, as we look at the first half of James Hitchcock's chapter on how the Catholic Church dealt with the issues of modernity. We look at the rise of conservatism, liberalism, nationalism, and socialism; the end of the papal states, the social principles of subsidiarity and corporatism; Pope Pius IX's intriguing Syllabus of Errors, and much more! Mixed in are plenty of rants about our own thoughts on modernity, as might be expected. Follow us on Twitter! https://twitter.com/UlmtdOpinions
Today, we continue our summer series looking into the essays in a brand new volume entitled Christianity and Constitutionalism (Oxford University Press 2023) (PURCHASE HERE). In this episode, we return to Australia States and tackle the question of God's revelation and how it relates to constitutionalism. Our guest today is Iain Benson, professor of law at the University of Notre Dame Australia and author of the article discussed here entitled Subsidiarity: Origins and Contemporary Aspects. See his full bio. The episode was produced by Josh Deng, with music from Vexento. A special thanks to Nick and Ashley Barnett for their contribution in making this podcast possible. Cross & Gavel is a production of CHRISTIAN LEGAL SOCIETY.
AMDG. Thinking well is important. Communicating those thoughts well is too. As the school year kicks off, English and Literature department teachers Kim Crawford, Amanda Hayes, and Beth Dobrozsi share insights and tips for helping students learn to put thoughts to paper. They describe the progression of writing approaches and skills throughout various grade levels, challenges for students with ADD or ADHD, and the importance of physicality in writing. Their encouragement and tricks, coupled with the Kolbe support options they describe, are a launch pad for developing nuance, style, and clarity. Related Kolbecast episodes: 61 Middle Ground with Amanda Hayes and Alex Pischke 70 First Draft: A Parent In-Service 87 Home Base featuring homeroom teachers 160 A Legendary Occasion, highlights from Kolbe Academy's in-person 2023 commencement 164 This Is Not a Kolbe Infomercial 145 Subsidiarity, Support, and Resources Writing resources recommended by our guests: Kolbe Academy's new Writing and Style Guide is now available! Purdue OWL Guide to Grammar and Writing from Capital Community College The Excelsior College OWL Writing@CSU (Colorado State University) The Writing Center at UNC (especially the tips & tools section) Grammarly Kolbecast episodes cover a range of topics relating to school at home, the life of faith, and Catholic education. Using the filters on our website, you can sort the episodes to find just what you're looking for. If you listen to the Kolbecast via a podcast app/player, we'd be so grateful to you for leaving a rating and review. That helps us reach more listeners. However you listen, please spread the word about the Kolbecast! Have questions or suggestions for future episodes? We'd love to hear from you! Send your thoughts to podcast@kolbe.org and be a part of the Kolbecast odyssey.
Bob and Lynn recap last week's program and discuss the Catholic church and Subsidiarity.
The Long Nineteenth CenturyThe long nineteenth century really began in 1789 with the French Revolution and ending with World War One. This phrase was coined by the British historian Eric Hogsbawm to describe a series of events that made speaking of 1789 to 1914 make more sense historically speaking than 1800 to 1900. He categorized this long nineteenth century into three connected but distinct eras: the Age of Revolution from 1789 to 1848, the Age of Capital from 1848 to 1875, and the Age of Empire from 1875 to 1914. Hogsbawm was a committed Communist throughout most of his life, and so, he sees History in terms of the Marxist lens of power struggles. In the midst of this time period, there were certainly struggles. The Enlightenment ideals came to a head with the French Revolution's cries of Liberty, Equality, and Fraternity. The absolute monarchies and conservatism were being challenged and the revolution was willing to use violence, if necessary, to change the dynamic of power and secure liberal values for the common man. At the time, there were three classes in society, known as estates: the first estate was the clergy, the second estate was the nobility, and the third estate were the commoners. And, of course, the king enjoyed absolute power over the whole polity. Once this hierarchical structure was deposed and democracy was awoken, the revolutionary spirit spread throughout Europe. By 1848, only Russia and Britain remained largely untouched, in terms of the monarchy. The Industrial Revolution was in full swing by the middle of the long nineteenth century. Factories were rising up throughout the United States and Europe. These factories often had horrific conditions, but they led to the concentration of wealth among the owners and operators of private enterprises. The tycoons of various enterprises became obscenely wealthy, but with the overturning of the feudal system, the common man was finding it difficult to earn a decent wage. The conditions in factories and mills led to men in their mid-thirties retiring because they were physically no longer able to work. Child labor was common. The work week consisted of six days and the work day was sometimes sixteen hours long. In some factories, tired workers would endure burns, cuts, scrapes, lost fingers, hair getting caught in machinery, or even death. Admittedly the imperial system exported European culture and organizational strategies and structures to locales throughout the world. However, the subjection to hard labor, low pay, and widespread corruption made it hard for locals to see colonization as a good thing. Especially in Africa, the lines drawn on maps by the Europeans created conflict between various tribes which up to that point were at relative peace with one another. The long nineteenth century undoubtedly led to the world in which we now find ourselves. The progress of man in terms of technology, communication, and global interconnection was epoch-defining. However, as we can see from the 20th Century, the abandoning of conservatism, traditional morality, solidarity among people, and Neitzche's “death of God” led to death, genocide, destruction, and a refusal to recognize the dignity fo the human person that the world had never seen on such a large scale. The same Communism that rose to prominence in the long nineteenth century and promised utopia ultimately was the direct cause of the negative effects and human death in the twentieth century. In the nineteenth century, Communism was on the rise, social change was rapidly reordering Europe, industrialization was in full swing and capitalism was becoming the dominant economic system. The working man was mistreated egregiously in many places and communism became more and more appealing. It also should not be forgotten that the aristocracy stood to gain the most from the new capitalist systems. Workers were unambiguously exploited and impoverished. Rerum NovarumIt is in this context, in 1891, that Pope Leo XIII wrote and released Rerum Novarum on Capital and Labor. This letter is the first of his social encyclicals and begins the development of what is now called Catholic Social Teaching (CST). CST is nothing other than an application of perennial Church teaching to the modern developments of capitalism, liberalism, socialism, materialism, and the like. So, CST is not new, but the world's ideologies and systems are. How does the Church speak truth to the world and ensure that people are being approached with true dignity? This is what CST aims to do. It is not a social justice warrior ideology. It is not an endorsement of capitalism or communism.The three major themes of Rerum Novarum are:* The balancing of labor and capital* The common good and * The role of the statePope Leo XIII also recognized the special status of the poor in social issues and especially God's love, compassion, and favor for the poor. This would later be called the preferential option for the poor. Balancing Labor and CapitalPope Leo XIII says early on in the document that:“It is no easy matter to define the relative rights and mutual duties of the rich and of the poor, of capital and of labor. And the danger lies in this, that crafty agitators are intent on making use of these differences of opinion to pervert men's judgments and to stir up the people to revolt (RN, 2).”In this, the Pope is acknowledging why workers are upset. They are being mistreated. He does not deny the good that the capitalist system can bring, but throughout Rerum Novarum he offers a helpful and important critique. He is likewise wary of liberalism and socialism. Without denying the reality of the world around him, the Pope is able to offer a balanced take on the situation. This is why Rerum Novarum continues to be so important throughout the ensuing 132 years. The good distinctions the Pope is making are timeless!Speaking of these rights and duties and offering a critique of the Marxist view of class struggle, the Pope says:“The great mistake made in regard to the matter now under consideration is to take up with the notion that class is naturally hostile to class, and that the wealthy and the working men are intended by nature to live in mutual conflict. So irrational and so false is this view that the direct contrary is the truth. Just as the symmetry of the human frame is the result of the suitable arrangement of the different parts of the body, so in a State is it ordained by nature that these two classes should dwell in harmony and agreement, so as to maintain the balance of the body politic. Each needs the other: capital cannot do without labor, nor labor without capital. Mutual agreement results in the beauty of good order, while perpetual conflict necessarily produces confusion and savage barbarity. Now, in preventing such strife as this, and in uprooting it, the efficacy of Christian institutions is marvellous and manifold. First of all, there is no intermediary more powerful than religion (whereof the Church is the interpreter and guardian) in drawing the rich and the working class together, by reminding each of its duties to the other, and especially of the obligations of justice (RN, 19).”Workers have duties towards their employers, the Pope says. They are to perform their work conscientiously which they have freely agreed to undertake. They should not settle issues with violence nor should they damage the property of their employer. Further they are “to have nothing to do with men of evil principles, who work upon the people with artful promises of great results, and excite foolish hopes which usually end in useless regrets and grievous loss (RN, 20).”On the other hand, employers have duties as well. They should respect the dignity of their workers. There is a contract between employer and worker; they are not indentured servants, nor should they be seen as a factor in production. The employer needs to remember that working for a living is an honorable thing. They are not to overtax their workers by giving them work that is beyond their physical or mental capability. Employers must not defraud their employees into reducing their wages or create undue pressure. He says, “To defraud any one of wages that are his due is a great crime which cries to the avenging anger of Heaven (RN, 20).”One of the most important items that Pope Leo writes about is the idea of what we now call a “living wage.” He says: “Let the working man and the employer make free agreements, and in particular let them agree freely as to the wages; nevertheless, there underlies a dictate of natural justice more imperious and ancient than any bargain between man and man, namely, that wages ought not to be insufficient to support a frugal and well-behaved wage-earner. If through necessity or fear of a worse evil the workman accept harder conditions because an employer or contractor will afford him no better, he is made the victim of force and injustice (RN, 45).”These free agreements duly honor the dignity of man and also lead to the flourishing of the worker, the employer, and the State. So, the Pope argues, the State should ensure that the interests of the working class are “carefully watched over” because it will be a benefit to the whole community that “being housed, clothed, and bodily fit, they may find their life less hard and more endurable (RN, 34).”The Common GoodLet us now briefly examine the second main theme: the common good. In a critique of socialism, the Pope says that people have a right to private ownership. However, this right must be balanced against the notion of the common good. He says:“The chief and most excellent rule for the right use of money is one the heathen philosophers hinted at, but which the Church has traced out clearly, and has not only made known to men's minds, but has impressed upon their lives. It rests on the principle that it is one thing to have a right to the possession of money and another to have a right to use money as one wills. Private ownership, as we have seen, is the natural right of man, and to exercise that right, especially as members of society, is not only lawful, but absolutely necessary (RN, 22).”He goes on to say, though, that:“Whoever has received from the divine bounty a large share of temporal blessings, whether they be external and material, or gifts of the mind, has received them for the purpose of using them for the perfecting of his own nature, and, at the same time, that he may employ them, as the steward of God's providence, for the benefit of others (RN, 22).”So, there is nothing wrong with having material wealth. But these gifts need to be used well and properly ordered for the good of all, in common. The Pope makes this point explicitly when he says, “all citizens, without exception, can and ought to contribute to that common good in which individuals share so advantageously to themselves… (RN, 34).” There must, of course, be a special concern in weighing the good of all in society towards the poor and marginalized, precisely because they are powerless, in many concerns, to advocate for themselves. The Role of the StateThe role of the state is the third main theme. And it is fairly simple. The State exists to ensure the wellbeing for all in society, that the common good is served. And the state must support individuals and families to grow and develop. He writes:“Hereby, then, it lies in the power of a ruler to benefit every class in the State, and amongst the rest to promote to the utmost the interests of the poor; and this in virtue of his office, and without being open to suspicion of undue interference - since it is the province of the commonwealth to serve the common good. And the more that is done for the benefit of the working classes by the general laws of the country, the less need will there be to seek for special means to relieve them (RN, 32).”Besides ensuring the dignity of the human person, this advice is so practical. If workers are benefited from the outset, then the needs of special programs will be lessened and perhaps eliminated. Can you imagine, for example, a society which takes the needs of the lower and middle classes seriously in a preemptive sense rather than pouring money into social welfare programs that address needs after the fact? What would need to change in society for this to be a reality? It is something which I think current and future generations must contend with. And, frankly, the Catholic Church is the only institution which can lead the way, as we always have. The balance needed, especially in our broad and globalized society, comes from the life-giving saving Gospel of Jesus Christ instantiated through the principles of solidarity and subsidiarity.The State should not subsume the place of individuals and families. It should be at the service of them and no more. As the Pope says,“We have said that the State must not absorb the individual or the family; both should be allowed free and untrammelled action so far as is consistent with the common good and the interest of others (RN, 35).”Human beings have dignity and worth, and the human family is the fundamental cell of society. If the State overwhelms this reality then society falls apart. If you are interested in more of an analysis on this, please go listen to my episode on Solidarity and Subsidiarity. In Rerum Novarum, the Pope teaches clearly that an important key to human dignity is the availability of fulfilling work, with pay and working conditions that show care and concern for the needs of the worker. Further, families have tangible needs and communities need to benefit from private enterprise. ConclusionI have not even scratched the surface of the masterpiece that is Rerum Novarum by Pope Leo XIII. I highly recommend giving the whole thing a read through, especially if you are engaged in private enterprise, government work, or are a worker or employer. So, what I'm saying, really, is that everyone should read this document! If you would like a walk through the seven main themes of Catholic Social Teaching, please go listen to the episode entitled: “Does Jesus Want us to be Social Justice Warriors?” Admittedly, the title is a bit clickbaity but I basically just explain the broad movements of Catholic Social Teaching. I hope today's article and episode has been worthwhile to you! If you haven't yet subscribed here on Substack, please consider doing so. That way you will never miss a thing that Teresa and I put out. We are grateful to have you with us in the Good Distinctions community. As always, if you have questions, comments, episode ideas, or want to chat, please reply to this post or send us an email at goodistinctions@gmail.com. We'd love to hear from you! And please, if you would, like this article, share it with your friends and family, and leave a rating and review on Apple Podcasts and Spotify, and like, subscribe, and share on YouTube. You can also follow us on Instagram at @goodistinctions. See you next week! Get full access to Good Distinctions at www.gooddistinctions.com/subscribe
AMDG. Today an experienced Kolbe parent named Lindsey, mother to four sons between eleventh grade and kindergarten, shares the reasons behind her loyalty and enthusiasm. Speaking from her decade of ups and downs (but mostly ups), she describes the pragmatic and profound benefits her family has seen from Kolbe, how she juggles schedules for students in multiple grades, and the factors involved in balancing schoolwork with athletics. Lindsey, Bonnie, and Steven also discuss hands-on tips for enrollment season and the beginning of the school year, as well the value of the sacrifice that homeschool parents make. Kolbecast episodes mentioned and relevant: 120 Substance Matters with Classic Learning Test (CLT) founder Jeremy Tate 127 Forging a Path with CLT Director of Homeschool Partnerships Kimberly Farley 143 Partners in a Liberal Arts Renewal with CLT's Soren Schwab 86 The Rivendell of the Newman Guide with Dr. Ryan Messmore of Magdalen College 145 Subsidiarity, Support, and Resources detailing Kolbe's expanded Student Support Services program 103 Above and Beyond with Nancy from the Kolbe bookstore 76 Study Buddies with National Honor Society students 148 Engage & Apply discussing Kolbe's core, honors, and AP course offerings and how to decide among them Other Kolbe resources mentioned: Kolbe summer reading program Student Support Services webinar Kolbecast episodes cover a range of topics relating to school at home, the life of faith, and Catholic education. Using the filters on our website, you can sort the episodes to find just what you're looking for. If you listen to the Kolbecast via a podcast app/player, we'd be so grateful to you for leaving a rating and review. That helps us reach more listeners. However you listen, please spread the word about the Kolbecast! What questions do you have about homeschooling, the life of faith, or the intersection of the two? Send your questions to podcast@kolbe.org and stay tuned for answers. You may hear them answered in an upcoming Kolbecast episode! Interested in Kolbe Academy's offerings? Visit kolbe.org
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AMDG. A podcaster, a Latin teacher, a development director, and an attorney walk into the same room... It's not a joke, although there's plenty of joking—it's a live-recorded episode from Kolbe's commencement festivities in Atlanta, GA! Bonnie, Jordan, Steven, and Bonnie's sister Hope (original Kolbecast host, current behind-the-scenes podcast crew member, and Kolbe alumna) gather around one mic to describe and explore the experience of meeting to celebrate newly minted alumni. They give listeners some context on the schedule of events, describe the ambiance and value of a virtual school's in-person commencement, and forecast a bit of what's next for the caretakers of Kolbe. Kolbecast episodes mentioned and relevant: 158 The Gift of a Mind (speeches from Commencement 2023) 39 Reclaiming the Territory, 40 Windshield Time, and 78 The Kolbe Man with Dr. Don Prudlo 111 What Treasures Remain with Dr. Carl Hasler and Therese & Don Prudlo 44 Student Spotlight: Newsletter Team with Ellen Foreman 22 Imagine Being Homeschooled with Peter Prudlo 76 Study Buddies and 108 Time Stood Still with Martina Lund 26 Truth in Person with Aviva Lund 92 Protect, Guide, Prepare, Empower with Cathy & Nicolai Lund 22 Imagine Being Homeschooled 60 Mission: Possible (9th grade) 71 A Sight for Sore Eyes with Chris Lewis of Baritus Catholic 152 Join the Conversation, in which Jordan describes his work about Fr. Reinisch 145 Subsidiarity, Support, and Resources discussing Kolbe's expanded student support services Kolbecast episodes cover a range of topics relating to school at home, the life of faith, and Catholic education. Using the filters on our website, you can sort the episodes to find just what you're looking for. If you listen to the Kolbecast via a podcast app/player, we'd be so grateful to you for leaving a rating and review. That helps us reach more listeners. However you listen, please spread the word about the Kolbecast! What questions do you have about homeschooling, the life of faith, or the intersection of the two? Send your questions to podcast@kolbe.org and stay tuned for answers. You may hear them answered in an upcoming Kolbecast episode! Interested in Kolbe Academy's offerings? Visit kolbe.org
Common Good and SocietySolidarity and subsidiarity are two principles of the moral teachings of the Church that are absolutely required for a well-ordered and functioning society. In fact, the common good cannot be served without them. It is from this starting point of the common good that we must begin. Pope St. John XXIII said in 1963 that “... civil authority must strive to promote the common good in the interest of all, without favoring any individual citizen or category of citizen (Pacem in Terris, 56).” Pope Leo XIII even said in 1891 that “civil society exists for the common good, and hence is concerned with the interests of all in general… (Rerum Novarum, 51).”Civil society, serving the common good, is ordered towards men establishing of right-relationship with one another and setting up a commonwealth. No man is an island unto himself and the good of each individual is inextricably linked to the good of the society as a whole. The depths of this reality are rooted in the charity of Almighty God. As Pope Benedict XVI wrote in Caritas in Veritate: “To love someone is to desire that person's good and to take effective steps to secure it (Caritas in Veritate, 7).” How else can this be accomplished than in a community, a society, and gathering of individuals united to common purpose, at least to some large degree. SolidarityThe common good is the aim of civil society, but how is it served? The first principle to examine is solidarity. Solidarity basically is the reality that there is an interdependence among individuals and nations. In his work Centesimus Annus, Pope St. John Paul II provides the historical context of the word solidarity. He reports that in the writings of Pope Leo XIII, the Greek philosophical term of “friendship” is employed with the same meaning as what is now called solidarity. Pope Piux XI refers to solidarity with the term “social charity.” And Pope St. Paul VI expanded “the concept to cover the many modern aspects of the social question, speaks of a ‘civilization of love' (Centesimus Annus, 10).” Pope Benedict XVI put it eloquently to the Pontifical Academy of Social Sciences in 2008 when he said: “Solidarity refers to the virtue enabling the human family to share fully the treasure of material and spiritual goods, and subsidiarity is the coordination of society's activities in a way that supports the internal life of the local communities (Pope Benedict XVI, 2008).”In our modern, interconnected world, with global media, we experience keenly the reality that we are connected. We watch the news and feel personally affected by injustice and human rights violations committed in countries in which we have never stepped foot. There is a moral connotation to this, as well, because we wonder: how can I help? What can I do? The human heart naturally reaches out to the suffering and pain of others and desires justice. Yet, what can we do? Well, in solidarity, we understand that we are interconnected.As St. John Paul II put it 1987:“It is above all a question of interdependence, sensed as a system determining relationships in the contemporary world, in its economic, cultural, political and religious elements, and accepted as a moral category. When interdependence becomes recognized in this way, the correlative response as a moral and social attitude, as a "virtue," is solidarity. This then is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good; that is to say to the good of all and of each individual, because we are all really responsible for all (Sollicitudo rei socialis, 38).”Committed to the common good, and aware of the interconnectedness of man, we set out in charity to sanctify the temporal order. This is the heart of solidarity. We see the world as God sees it. We recognize the members of society as persons. Seeing the image of God and recognizing opportunities to practice solidarity do not belong exclusively to one class either. As St. John Paul II puts it:“Those who are more influential, because they have a greater share of goods and common services, should feel responsible for the weaker and be ready to share with them all they possess. Those who are weaker, for their part, in the same spirit of solidarity, should not adopt a purely passive attitude or one that is destructive of the social fabric, but, while claiming their legitimate rights, should do what they can for the good of all. The intermediate groups, in their turn, should not selfishly insist on their particular interests, but respect the interests of others (Sollicitudo rei socialis, 39).”In other words, no one is excused from the practice of Christian charity. Likewise, because civil society exists to serve the common good, an essential condition for global solidarity is autonomy and free self-determination. Men organize themselves to constitute a commonwealth. Government should support this swelling of justice and charity, without undermining it by a tyrannical top-down approach.Government and SolidarityThose in government work can support the practice of solidarity by understanding that man's fulfillment comes by using his intelligence and freedom in freely giving of himself to others. Private initiative and ownership are, therefore, to be respected and kept in preeminent position. To quote St. John Paul II from Centesimus Annus:“Man works in order to provide for the needs of his family, his community, his nation, and ultimately all humanity. Moreover, he collaborates in the work of his fellow employees, as well as in the work of suppliers and in the customers' use of goods, in a progressively expanding chain of solidarity (Centesimus Annus, 43).”It is Catholic and just to ensure bonds of solidarity among working people and allow them to practice useful work, without exploitation and being used as a means of making profit only. Man works to provide for the needs of others and his work ought to firstly expand the work and wealth of society, which then can lead to profits but only secondarily. Even at the level of the family, a mutual support of husband and wife ought to be fostered and care given by one generation to the other. The family is rightly ordered as a community of work and solidarity. Solidarity requires seeing the human person. Often today, we might find two prevailing forces which seek to devalue us. On the one hand, the market sees only producers and consumers of goods. On the other hand, the government only sees statistics and objects of State administration. But society serves the life of human persons and the common good; the market and the State are not the final purpose of society. Associations of persons and state agencies should work to promote a deeper vision of human solidarity. By doing so, solidarity can be shown by civil society in a way surpassing that of any one individual. Pope Francis said in 2013 that “As Church we all have a strong responsibility to spread hope through works of solidarity, always seeking to collaborate in the best possible way with public institutions with respect for their respective responsibilities (Pope Francis, 2013).”As St. John Paul II put it in 1995, “Many Christians from all Communities, by reason of their faith, are jointly involved in bold projects aimed at changing the world by inculcating respect for the rights and needs of everyone, especially the poor, the lowly and the defenceless (Ut Unum Sint, 43).”It is this vision of seeing the human person rather than a vague abstraction and respecting the needs of these persons that we enter into solidarity. As Pope Benedict XVI put it:“Only my readiness to encounter my neighbour and to show him love makes me sensitive to God as well. Only if I serve my neighbour can my eyes be opened to what God does for me and how much he loves me (Deus Caritas Est, 18).”Really, solidarity is instantiated in our place of work when we serve the other. If you are in real estate, are you viewing the human purpose of the structure you are helping to buy and sell? In healthcare, are you treating symptoms and diseases or paying care to the whole human person? In government, are you giving due deference to human communities or simply building a more efficient bureaucracy?Pope Francis warned us in 2013 that “This word solidarity runs the risk of being deleted from the dictionary because it is a word that bothers us, it bothers us. Why? Because it requires you to look at another and give yourself to another with love (Pope Francis, 2013).” By practicing solidarity, from the heart of the Church, we are able to work in the public sector and transcend the cultural, political, social, and geographic differences that separate people in an effort to see persons as God sees them. As we encounter persons in the private or public sector in a clinical or service capacity, we grow in solidarity if we see them as persons to be loved. Likewise, from an administrative or policy standpoint, we are provided opportunities to practice the virtue of solidarity and create systems and structures which facilitate the growth in holiness, virtue, and a more holistic view of the dignity of each human person.SubsidiarityThe companion principle to solidarity is the principle of subsidiarity. Subsidiarity can be defined a couple of different ways. The best definition, in my estimation, is this: the best decision is made at the lowest possible level and the highest level necessary. Put another way: any activity that can be performed by a more decentralized entity should be.The principle of subsidiarity comes into play on every level of analysis. We can look at the interplay of the family in a community. Or we can investigate the proper balance between a regional government and a national government. On the level of the State, subsidiarity dictates that the State should not do things which belong properly to the capacity of individuals or private associations operating independently of the State. Again, subsidiarity means that the best decision is made at the lowest level possible and the highest level necessary.We should be careful not to simply see subsidiarity as a conservative/traditional principle that seeks to limit the power of the State. Instead, subsidiarity sets limits on the State but it also justifies the existence of the State. The highest level necessary sometimes means that a national or federal level of oversight is necessary. Think, for example, of the existence of border security, military administration, or policies regarding national patriotism. So, the State is necessary, but it needs to be rightly limited to only those actions necessary to be administered at that level.The heart of the principle of subsidiarity is human dignity. As Pope Benedict XVI beautifully teaches:“Subsidiarity respects personal dignity by recognizing in the person a subject who is always capable of giving something to others. By considering reciprocity as the heart of what it is to be a human being, subsidiarity is the most effective antidote against any form of all-encompassing welfare state (Caritas in veritate, 57).”If we do not allow decisions to be made at the proper level, then power will be exercised in a foolish way on the one hand or in a tyrannical fashion on the other hand. Though the effects of globalization have yielded some fruits on the international stage, there is still a threat of a “dangerous universal power of a tyrannical nature,” to borrow a phrase of Pope Benedict XVI. He acknowledges there should be sufficient global authority to pursue the global common good, but, most importantly, “[t]his authority, however, must be organized in a subsidiary and stratified way, if it is not to infringe upon freedom and if it is to yield effective results in practice (Caritas in veritate, 57).”Pope Pius XI, in 1931, wrote of this reciprocal nature when he said: “The supreme authority of the State ought, therefore, to let subordinate groups handle matters and concerns of lesser importance, which would otherwise dissipate its efforts greatly. Thereby the State will more freely, powerfully, and effectively to do all those things that belong to it alone because it alone can do them: directing, watching, urging, restraining, as occasion requires and necessity demands (Quadragesimo Anno, 80).” The State cannot, however, be all-encompassing and tyrannical, unjustly limiting individual autonomy. In the Second World Meeting of Popular Movements in 2015, Pope Francis said this: “No actual or established power has the right to deprive peoples of the full exercise of their sovereignty (Pope Francis, 2015).”If we do not heed the Church's sage understanding of subsidiarity, then the State will begin to provide everything, even those things best left to a lower level or strata of society. This would inevitably become a mere bureaucracy which can never guarantee the thing needed most by those who are suffering: loving personal concern. As Pope Benedict XVI writes in his encyclical on love:“We do not need a State which regulates and controls everything, but a State which, 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 (Deus Caritas Est, 28).”Solidarity and SubsidiaritySolidarity and subsidiarity come together as a pair or neither are assured. If we have subsidiarity without solidarity, then we have what Pope Benedict XVI calls “social privatism.” In this situation, the individual is free to operate as they will but with no regard for his fellow man. This does not serve the common good. On the other hand, if we have solidarity but not subsidiarity, then we have what Pope Benedict calls “paternalist social assistance that is demeaning to those in need (Caritas in veritate, 58).”In 1961, Pope St. John XXIII wrote clearly that “Experience has shown that where personal initiative is lacking, political tyranny ensues and, in addition, economic stagnation in the production of a wide range of consumer goods and of services of the material and spiritual order (Mater et Magistra, 57).”This paternalist social assistance could also be called a Social Assistance State or Welfare State. Such a society deprives individuals of personal responsibility. The Social Assistance State, says Pope St. John Paul II, “... leads to a loss of human energies and an inordinate increase of public agencies, which are dominated more by bureaucratic ways of thinking than by concern for serving their clients, and which are accompanied by an enormous increase in spending. In fact, it would appear that needs are best understood and satisfied by people who are closest to them and who act as neighbours to those in need (Centesimus Annus, 48).”The lesson here is an incredibly practical one. For those involved in the public or private sectors alike, we must view people as persons with true value. We need to work towards the common good and ensure that we are keeping subsidiarity and solidarity operative. If we are to avoid tyranny then we must put subsidiarity into practice. If we are to avoid a privatism devoid of charity, then we must put solidarity into practice!For further reading, check the Compendium of Social Doctrine of the Church from the Pontifical Council for Justice and Peace.or Peter Kwasniewski's book A Reader in Catholic Social Teaching.Will Wright Catholic Podcast is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. 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AMDG. We love hosting visitors from across the Kolbe and wider communities, but sometimes it's nice to take a breather and check in with each other. In this episode, Bonnie, Steven, and Jordan do just that. They honor the memory of the incomparable Mrs. Dianne Muth, Kolbe co-founder, voice of wisdom, and skydiver; they talk about Jordan's recent writing projects and Steven's work in highlighting Kolbe's mission; and they reflect on taking the long view on things to nurture a love of learning and truth over the course of a lifetime. Recordings with and about Kolbe Academy co-founder Mrs. Dianne Muth Kolbecast ep 100 In the Beginning Interview with Dianne Muth (1934-2023) Celebrating the Life of Dianne Muth Rosary for Mrs. Dianne Muth Mass of Christian Burial for Mrs. Dianne Muth Related links: Kolbecast ep 135 Hidden Holiness Made Known, the most recent cohost confab in which Jordan shares his Fr. Franz Reinisch story and project Jordan's articles in Prime Matters: The Hidden Origins of Victim Culture The Enemy Next Door Jordan and Steven refer to this manual by Kolbe co-founder Francis Crotty for implement Ignatian education in the home. Kolbecast ep 145 Subsidiarity, Support, and Resources discussing new and improved offerings Kolbecast episodes cover a range of topics relating to school at home, the life of faith, and Catholic education. Using the filters on our website, you can sort the episodes to find just what you're looking for. If you listen to the Kolbecast via a podcast app/player, we'd be so grateful to you for leaving a rating and review. That helps us reach more listeners. However you listen, please spread the word about the Kolbecast! What questions do you have about homeschooling, the life of faith, or the intersection of the two? Send your questions to podcast@kolbe.org and stay tuned for answers. You may hear them answered in an upcoming Kolbecast episode! Interested in Kolbe Academy's offerings? Visit kolbe.org
In this episode:The Hon. Paul J. Ray, former head of the Office of Information and Regulatory Affairs (OIRA), joins the podcast to give a primer on the administrative state and how it workshow the administrative state cuts against the American tradition of self-government and each citizen's ability to exercise practical reasonhow the federal system of American government serves as an application of subsidiarity in our political regimeTexts Mentioned:Summa Theologiae by St. Thomas AquinasRerum Novarum by Pope Leo XIIINicomachean Ethics by AristotleBureaucracy by James Q. WilsonBecome a part of ISI:Become a MemberSupport ISIUpcoming ISI Events
Nick Hudson joins me to discuss the current COVID-19 situation around the globe, the nature of retroactive censorship, the impact of labeling in society, the scale variance of ideology, and the prospect of CBDCs. Nick Hudson is the founder of the independent organization PANDA. He is also the CEO of the private equity fund Sana Partners.// GUEST // Twitter: https://twitter.com/NickHudsonCT/ Website: https://pandata.org/// SPONSORS // In Wolf's Clothing: https://wolfnyc.com/iCoin Hardware Wallet (use discount code BITCOIN23): https://www.icointechnology.com/CrowdHealth: https://www.joincrowdhealth.com/breedloveWasabi Wallet: https://wasabiwallet.io/Join Me At Bitcoin 2023 in Miami (use discount code BREEDLOVE): https://b.tc/conference/Casa (use discount code BREEDLOVE): https://keys.casa/Bitcoin Apparel (use discount code BREEDLOVE): https://thebitcoinclothingcompany.com/ Feel Free Tonics (use discount code BREEDLOVE): https://botanictonics.comCarnivore Bar (use discount code BREEDLOVE): https://carnivorebar.com/// OUTLINE // 00:00:00 - Coming up 00:01:22 - Intro 00:02:54 - Helping Lightning Startups with In Wolf's Clothing 00:03:40 - Introducing Nick Hudson 00:04:28 - Latest Events in the Post-Covid World 00:06:33 - The Change of Stance on COVID-19 00:08:12 - Current COVID-19 Situation in Australia 00:09:29 - Why the Change in Mindset about COVID-19 00:13:33 - The Difference between Relative and Absolute Risk Reduction 00:16:14 - The Pfizer COVID-19 Situation in South Africa 00:20:24 - What the Pfizer Suspension Would Mean? 00:22:04 - The Liability of the Pharmaceutical Companies 00:23:51 - What is Retroactive Censorship? 00:25:17 - The Actual Scenario of the Russia-Ukraine War 00:27:30 - People Are Becoming Dumb Against the Government-Promoted Narratives 00:30:11 - Secure Your Bitcoin Stash with The iCoin Hardware Wallet 00:31:08 - Take Control of Your Healthcare with CrowdHealth 00:32:09 - A Bitcoin Wallet with Privacy Built-In: Wasabi Wallet 00:32:44 - The Collapse of the Censorship Narratives 00:35:30 - Conspiracy Theories 00:38:02 - The Labeling of Conspiracy Theorists 00:42:09 - Labeling is a Double-Edged Sword 00:46:30 - The Proper Application of Labeling 00:48:20 - The Centralization vs. the Decentralization 00:49:35 - Environmentalism 00:52:27 - The False Labeling of Liberals 00:55:30 -The Significance of Proper Definition 00:57:20 - A Chance to Win Discounted Tickets to the Bitcoin 2023 Conference and 10M SATS 00:58:15 - Hold Bitcoin in the Most Secure Custody Model with Casa 00:59:03 -The True Definition of Conservatism 01:03:29 - The Scale Variance of Ideology 01:07:19 - Fundamental Aspects of a True Society 01:08:51 - The Concept of Subsidiarity 01:11:31 - The Centralized Prospects of Modern-Day Organizations 01:14:36 - The Dilemma of Coercion 01:18:25 - Nick Hudson's View on CBDCs 01:22:38 - The Need for Resistance against CBDCs 01:25:42 - Where to Find Nick's Work // PODCAST //Podcast Website: https://whatismoneypodcast.com/Apple Podcast: https://podcasts.apple.com/us/podcast...Spotify: https://open.spotify.com/show/25LPvm8...RSS Feed: https://feeds.simplecast.com/MLdpYXYI// SUPPORT THIS CHANNEL // Bitcoin: 3D1gfxKZKMtfWaD1bkwiR6JsDzu6e9bZQ7 Sats via Strike: https://strike.me/breedlove22Sats via Tippin.me: https://tippin.me/@Breedlove22Dollars via Paypal: https://www.paypal.com/paypalme/RBreedloveDollars via Venmo: https://account.venmo.com/u/Robert-Breedlove-2The "What is Money?" Show Patreon Page: https://www.patreon.com/user?u=32843101// WRITTEN WORK // Medium: https://breedlove22.medium.com/ Substack: https://breedlove22.substack.com/ // SOCIAL // Breedlove Twitter: https://twitter.com/Breedlove22WiM? Twitter: https://twitter.com/WhatisMoneyShowLinkedIn: https://www.linkedin.com/in/breedlove22/Instagram: https://www.instagram.com/breedlove_22/TikTok: https://www.tiktok.com/@breedlove22All My Current Work: https://vida.page/breedlove22
AMDG. Kolbe is committed to classical education, the western canon, sacred tradition, and academic rigor. As the breadth and needs of students develops, we work to identify new needs and areas to support families so we can adapt to changing kinds of students while remaining committed to our core values. Karen Allgood, Megan Lengyel, Tony Guzzaldo, Nicole O'Connor, Kelly Powers, Ashley Massey, and Elizabeth Hoxie visit with us today about the new Student Support Services program coming soon to Kolbe families. They discuss identifying gaps and struggles, providing resources for special education and learning disabilities, offering multiple levels of support for customizable help, and the availability of accountability mentors for homeschool students. Links mentioned and relevant: details about Kolbe's Student Support Services Feb 2023 Schoolwide Address Student Support Services webinar K-12 Online Program webinar new Preschool Program webinar upcoming Shadow Weeks Kolbecast episodes cover a range of topics relating to school at home, the life of faith, and Catholic education. Using the filters on our website, you can sort the episodes to find just what you're looking for. If you listen to the Kolbecast via a podcast app/player, we'd be so grateful to you for leaving a rating and review. That helps broaden the reach of the podcast. However you listen, please spread the word about the Kolbecast! What questions do you have about homeschooling, the life of faith, or the intersection of the two? Send your questions to podcast@kolbe.org and stay tuned for answers. You may hear them answered in an upcoming Kolbecast episode! Interested in Kolbe Academy's offerings? Visit kolbe.org
If you missed Part 1, please check that out first HERE!Part II: The Practice of Love by the Church as a “Community of Love” (19 - 39)Now that the exploration of the concept of love is finished, Pope Benedict turns his attention to the concrete. We have answered what love is, now we see how love is lived. The Church's charitable activity as a manifestation of Trinitarian love (19)Part II begins by speaking on the Church's charitable activity as a manifestation of Trinitarian love. Concretely there is nothing more *real* than the Blessed Trinity. The Godhead is a unity of three Divine Persons who are in a community of life and love: Father, Son, and Holy Spirit. The Father eternally begets and loves the Son, the perfect self-image of the Father, who eternally reflects that perfect love back to the Father. The love outpoured eternally between Father and Son is the Person of the Holy Spirit, proceeding from each eternally. If nothing I said makes any sense, that is okay! Trinitarian theology is remarkably complicated and nuanced because it is the mystery of God, as He is. Mystery though it is, God is the source of all, as Trinity. And so, how can we recognize the Trinity? The Pope quotes St. Augustine in saying: “If you see charity, you see the Trinity (19).”God created all things, seen and unseen, in a plan of sheer loving goodness. When God sent His Son to assume our humanity, He invited us, in love, to share in His divinity. We can say that the mystery of the Church is the drawing of men into the mystery of God. The Father “wishes to make humanity a single family in his Son (19).” He does this through the outpouring of the Holy Spirit who the Pope speaks of as “the energy which transforms the heart of the ecclesial community, so that it becomes a witness before the world to the love of the Father (19).” Gathering all men to Himself as the Church, the Father “seeks the integral good of man (19).” This seeking of our good, the Pope says, is an expression of love in the entire activity of the Church. By His Word and the Sacraments, the Church shares the reality of the Good News of Jesus Christ with the world. What greater love can we share with our fellow man than the work of evangelization?Charity as a responsibility of the Church (20 - 25)This outward act of love of evangelization does not end with the spiritual but also includes the corporal. Charity is a responsibility of the whole Church, clergy, religious, and laity. From the beginning, Jesus Christ established the Church upon four pillars, outlined by Acts 2:42: “And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers.” These four pillars give structure to the Church in every age and are reflected in the Catechism of the Council of Trent and in the Catechism of the Catholic Church. The apostolic teaching is doctrine. Fellowship, also translated as communal life, is the moral life in Christ. The breaking of the bread is the early term for the Eucharist and for the Sacraments generally. And prayer is Christian prayer, perfectly expressed in the Our Father which our Lord gave us.Pope Benedict gives attention in paragraph 20 of Deus Caritas Est to this idea of fellowship, communion, or communal life. The Greek word in Acts is koinonia. Koinonia “consists in the fact that believers hold all things in common and that among them, there is no longer any distinction between rich and poor (20).” This sort of radical communal life is part and parcel of early Christianity. But as the Pope remarks:“As the Church grew, this radical form of material communion could not in fact be preserved. But its essential core remained: within the community of believers there can never be room for a poverty that denies anyone what is needed for a dignified life (20).”When it became necessary, the Church instituted the clerical office of the Diaconate, the first level of participation in the priesthood of Jesus Christ and the lowest level of the Sacrament of Holy Orders. A diakonos was historically a servant of the king. And so, the Deacon, is a servant of Christ the King and his vicar in a particular diocese, the bishop. They were to provide for the spiritual and corporal needs of the people. As Pope Benedict puts it:“... the social which they were meant to provide was absolutely concrete, yet at the same time it was also a spiritual service; theirs was a truly spiritual office which carried out an essential responsibility of the Church, namely a well-ordered love of neighbour (21).”This system of charity must have been a formidable force in the ancient world because the Roman leader Julian the Apostate, who rejected Christianity and tried to instantiate Neoplatonic Hellenism, told his pagan priests that they needed to imitate and outdo the Church's charity. Of course, they failed because imitation can never capture what is authentically of God.Beyond the diaconate, the proclamation of the Good News, and the liturgy were indispensable to the Church. As the Pope puts it:“The Church's deepest nature is expressed in her three-fold responsibility: of proclaiming the word of God (kerygma-martyria), celebrating the sacraments (leitourgia), and exercising the ministry of charity (diakonia). These duties presuppose each other and are inseparable (25).”Though the Church is now worldwide and the radical form of community of the early Church is less possible, the Church is nonetheless responsible for Her Members. The needs of the People of God are not only spiritual. Like any family, the Church is obliged to care for the necessities of those in the Church, in a particular way. As Benedict says:“The Church is God's family in the world. In this family no one ought to go without the necessities of life… Without in any way detracting from this commandment of universal love, the Church also has a specific responsibility: within the ecclesial family no member should suffer through being in need (25).”Justice and Charity (26 - 29)After concluding the section on the responsibility of charity in the Church, the Pope moves on to a fairly expansive conversation of justice and charity. Rooted deeply in Catholic social teaching, expounded since Pope Leo XIII especially, Pope Benedict begins by addressing the elephant in the room: Karl Marx. Since the nineteenth century, Marxists have critiqued the Church saying that “the poor… do not need charity but justice (26).” Benedict offers a steel-man explanation of the Marxist critique, saying:“Works of charity—almsgiving—are in effect a way for the rich to shirk their obligation to work for justice and a means of soothing their consciences, while preserving their own status and robbing the poor of their rights. Instead of contributing through individual works of charity to maintaining the status quo, we need to build a just social order in which all receive their share of the world's goods and no longer have to depend on charity (26).”He admits that there is some merit to the argument, but there is much that is mistaken. Historically, capital became concentrated in the hands of a powerful few and there has been conflict between employer and laborer. But rather than succumbing the Hegelian notion which Marx put forward of class warfare and revolution, the Pope offers that Catholic social teaching is applicable beyond the confines of the Church, saying:“Marxism had seen world revolution and its preliminaries as the panacea for the social problem: revolution and the subsequent collectivization of the means of production, so it was claimed, would immediately change things for the better. This illusion has vanished. In today's complex situation, not least because of the growth of a globalized economy, the Church's social doctrine has become a set of fundamental guidelines offering approaches that are valid even beyond the confines of the Church: in the face of ongoing development these guidelines need to be addressed in the context of dialogue with all those seriously concerned for humanity and for the world in which we live (27).”Commitment to Justice and Ministry of CharityThe Church, and the world, has a necessary commitment to justice and the ministry of charity. There is no dichotomy between justice and charity. Both are necessary. First, “the just ordering of society and the State is a central responsibility of politics (28),” says the Pope. Quoting St. Augustine, he says: “a State which is not governed according to justice would be just a bunch of thieves… (28).”Venturing into the subject of freedom of religion in a State, Pope Benedict says that,“The State may not impose religion, yet it must guarantee religious freedom and harmony between the followers of different religions. For her part, the Church, as the social expression of Christian faith, has a proper independence and is structured on the basis of her faith as a community which the State must recognize. The two spheres are distinct, yet always interrelated (28).”In other words: the State cannot coerce the Church. Rather the Church is independent of the State but interrelated with the State. What faithful Catholic can switch off their Catholicism when they engage in matters of politics and the State? They cannot. Only unfaithful Catholics attempt this, which results in deadly scandal and sin. Why is this? It is because God is the Lawgiver; He alone created all that is and He alone is the arbiter of morality.Justice is the aim of politics, properly understood and it is the criteria for good politics. Politics is not merely about rules governing public life: “its origin and its goal,” say the Pope, “are found in justice, which by its very nature has to do with ethics (28).”If justice is the aim and internal criterion of politics, as Benedict says, then why do Catholics need anything beyond reason? Why is faith necessary for true justice? Benedict explains:“Faith by its specific nature is an encounter with the living God—an encounter opening up new horizons extending beyond the sphere of reason. But it is also a purifying force for reason itself. From God's standpoint, faith liberates reason from its blind spots and therefore helps it to be ever more fully itself. Faith enables reason to do its work more effectively and to see its proper object more clearly… Its aim is simply to help purify reason and to contribute, here and now, to the acknowledgment and attainment of what is just (28).”If Faith is necessary, then is the Pope calling on the Church to engage directly in matters of State? Not quite. A just social and civil order is ordered towards each person receiving his or her due, which is an essential task in every generation. But it is a political task and therefore is a human responsibility rather than an ecclesial responsibility. The Church can help to purify our powers of reason and provide ethical formation. Benedict also says clearly, “The Church cannot and must not take upon herself the political battle to bring about the most just society possible. She cannot and must not replace the State. Yet at the same time she cannot and must not remain on the sidelines in the fight for justice (28).”The clergy are called to sanctify the laity and the laity are sent out into the world to sanctify the temporal order. Love is NecessaryEven in the best, most just societies, love will always be necessary. Care and concern for the other will always happen best on the local level. This is the principle of subsidiarity which holds that the best decisions are made on the lowest possible level and the highest level necessary. In fact, injustices stem from a higher level claiming authority over something which in fact belongs naturally to someone personally closer to the situation. Against totalitarianism of this kind, Pope Benedict writes beautifully of the bigger, complicated picture:“We do not need a State which regulates and controls everything, but a State which, 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 which often is even more necessary than material support. In the end, the claim that just social structures would make works of charity superfluous masks a materialist conception of man: the mistaken notion that man can live “by bread alone” (Mt 4:4; cf. Dt 8:3)—a conviction that demeans man and ultimately disregards all that is specifically human (28).”As I mentioned earlier, the clergy are called to sanctify the laity and the laity are sent out into the world to sanctify the temporal order. In this way, the Pope says:“The direct duty to work for a just ordering of society, on the other hand, is proper to the lay faithful. As citizens of the State, they are called to take part in public life in a personal capacity… The mission of the lay faithful is therefore to configure social life correctly, respecting its legitimate autonomy and cooperating with other citizens according to their respective competences and fulfilling their own responsibility (29).” The Church, of course, still sponsors organizations which practice charity. But this is not merely an activity of justice because it is focused on the admixture of the love of God, which is a universal human need. As Benedict says,“The Church's charitable organizations, on the other hand, constitute an opus proprium, a task agreeable to her, in which she does not cooperate collaterally, but acts as a subject with direct responsibility, doing what corresponds to her nature. The Church can never be exempted from practicing charity as an organized activity of believers, and on the other hand, there will never be a situation where the charity of each individual Christian is unnecessary, because in addition to justice man needs, and will always need, love (29).”The multiple structures of charitable service in the social context of the present day (30)Because there is never going to be a situation where individual Christians are unneeded in charitable service, Pope Benedict recognizes the social context of the present day. Long since gone is the time of Christendom when Christian kingdoms ruled. Now, there are many different types of governments, organizations, nonprofits, and social structures. Even our way of communicating is different now. As the Pope says, “Mass communication has narrowed the distance between peoples and cultures (30).” Despite the narrowing of the distance, there is still work to be done in making sure that no one is forgotten. These groups are diverse, but they all are marked with the love of God. The Pope remarks that, “Numerous organizations have arisen that are a cooperation of State and Church, but these agencies still have a Christian quality (30).” This Christian quality is not a vague echo of the love of Jesus Christ. Rather, it is a direct result of Church agencies cooperating with State agencies. Also, due to the growing amount of leisure time afforded to modern man, especially among the youth, the Pope says, “our time has also seen a growth and spread of different kinds of volunteer work, which assume responsibility for providing a variety of services (30).” What is clear is that there are a myriad of ways to get involved; however, love compels us to leave the sidelines and get in the game.In non-Catholic Churches and Ecclesial Communities, there has also been a new rising of charitable activity, with new life and energy. The Catholic Church must have a readiness, Pope Benedict says, to:“cooperate with the charitable agencies of these Churches and Communities, since we all have the same fundamental motivation and look towards the same goal: a true humanism, which acknowledges that man is made in the image of God and wants to help him to live in a way consonant with that dignity (30).”Ideally, all Christians and all people of good will would work with a united voice to inculcate, as Pope Benedict says, quoting St. John Paul II in Ut Unum Sint, “respect for the rights and needs of everyone, especially the poor, the lowly and the defenseless (30).”Thank you for reading Will Wright Catholic. This post is public so feel free to share it.The distinctiveness of the Church's charitable activity (31)After speaking on the interplay of Church and State cooperation, Pope Benedict then turns his attention to the distinctiveness of the Church's charitable activity. The Pontiff explains that there are a few essential elements of Christian and ecclesial charity.First, there must be a simple response to immediate needs and specific situations. Second, and related to the first, resources and personnel needed for the work must be provided. Though Pope Benedict does not mention subsidiarity here by name, I think it is worth mentioning. Subsidiarity is the principle of Catholic social teaching which says that the best decision is made at the highest level necessary and the lowest level possible. Why leave a decision best left to the local Parish to the Vatican, for example? The local communities all need to strive to care for those in their immediate vicinity.The third essential element of Christian and ecclesial charity is that individuals who care for those in need must be professionally competent and properly trained. As the Pope explains:“We are dealing with human beings, and human beings always need something more than technically proper care. They need humanity. They need heartfelt concern. Those who work for the Church's charitable organizations must be distinguished by the fact that they do not merely meet the needs of the moment, but they dedicate themselves to others with heartfelt concern, enabling them to experience the richness of their humanity… Consequently, in addition to their necessary professional training, these charity workers need a “formation of the heart”: they need to be led to that encounter with God in Christ which awakens their love and opens their spirits to others. As a result, love of neighbor will no longer be for them a commandment imposed, so to speak, from without, but a consequence deriving from their faith, a faith which becomes active through love (cf. Gal 5:6) (31).”The fourth essential element is that Christian charitable activity must be independent of parties and ideologies. Charitable activity is not a useful means to a longer end goal. It is not done to change the world ideologically, nor is at “at the service of worldly strategems,” says Pope Benedict, “but is a way of making present here and now the love which man always needs (31).” As a Church of Christ rather than a ‘church of causes,' we must follow the “program of Jesus” which is a “a heart which sees (31).” The Pope continues:“This heart sees where love is needed and acts accordingly. Obviously when charitable activity is carried out by the Church as a communitarian initiative, the spontaneity of individuals must be combined with planning, foresight and cooperation with other similar institutions (31).”Fifth and finally, charity cannot be used as a means of engaging in proselytism. Pope Benedict clearly states:“Love is free; it is not practiced as a way of achieving other ends. But this does not mean that charitable activity must somehow leave God and Christ aside. For it is always concerned with the whole man. Often the deepest cause of suffering is the very absence of God… A Christian knows when it is time to speak of God and when it is better to say nothing and to let love alone speak (31).”Having given these five essential elements of Christian charity, who is responsible for the Church's charitable activity?Those responsible for the Church's charitable activity (32 - 39)Charity is such a deep action of the Church that it is part of Her identity. So, those responsible for charitable activity are the whole Church: bishops, priests, deacons, lay, and religious. In regard to bishops, Pope Benedict says the following:“In the rite of episcopal ordination, prior to the act of consecration itself, the candidate must respond to several questions which express the essential elements of his office and recall the duties of his future ministry. He promises expressly to be, in the Lord's name, welcoming and merciful to the poor and to all those in need of consolation and assistance. The Code of Canon Law, in the canons on the ministry of the Bishop, does not expressly mention charity as a specific sector of episcopal activity, but speaks in general terms of the Bishop's responsibility for coordinating the different works of the apostolate with due regard for their proper character (32).”He goes on to say once again that no one is off the hook from doing charitable work. Okay, he does not put it quite that way. He says this:“With regard to the personnel who carry out the Church's charitable activity on the practical level, the essential has already been said: they must not be inspired by ideologies aimed at improving the world, but should rather be guided by the faith which works through love… Consequently, more than anything, they must be persons moved by Christ's love, persons whose hearts Christ has conquered with his love, awakening within them a love of neighbor (33).”Of course it is always the love of Christ which marks our meritorious work. Charity inflames us to do good, in and through Christ, apart from Whom we can do nothing of true merit. Christ came to redeem the whole world and God loves each man and woman. Interior openness to Christ and His love is what makes the service of Christ's disciples so distinctive. St. Paul's hymn to charity in 1 Cor. 13 teaches us that service is more than activity alone: “If I give away all I have, and if I deliver my body to be burned, but do not have love, I gain nothing (1 Cor. 13:3).” Pope Benedict refers to this hymn as the “Magna Carta of all ecclesial service (34)” and the summary of all the reflections on love which he offers in Deus Caritas Est.He goes on to say:“Practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ. My deep personal sharing in the needs and sufferings of others becomes a sharing of my very self with them: if my gift is not to prove a source of humiliation, I must give to others not only something that is my own, but my very self; I must be personally present in my gift (34).”When we serve in this self-giving way, we learn humility and grow in humility. As Pope Benedict beautifully reminds us:“We recognize that we are not acting on the basis of any superiority or greater personal efficiency, but because the Lord has graciously enabled us to do so… We offer him our service only to the extent that we can, and for as long as he grants us the strength. To do all we can with what strength we have, however, is the task which keeps the good servant of Jesus Christ always at work: ‘The love of Christ urges us on' (2 Cor 5:14) (35).”Finding the BalanceUrged on by the love of Christ, it is easy to lose balance. “When we consider the immensity of others' needs, we can, on the one hand,” Pope Benedict says, “be driven towards an ideology that would aim at doing what God's governance of the world apparently cannot: fully resolving every problem. Or we can be tempted to give in to inertia, since it would seem that in any event nothing can be accomplished (36).”So, how can we overcome these temptations? How can we find balance and keep the seesaw from tipping completely one way or the other? Pope Benedict continues:“At such times, a living relationship with Christ is decisive if we are to keep on the right path, without falling into an arrogant contempt for man, something not only unconstructive but actually destructive, or surrendering to a resignation which would prevent us from being guided by love in the service of others. Prayer, as a means of drawing ever new strength from Christ, is concretely and urgently needed. People who pray are not wasting their time, even though the situation appears desperate and seems to call for action alone (36).”Personal Relationship with GodPrayer is vital if we are to live in and with God. Prayer is our life blood. Our entire life can become a prayer if continually drawn deeply from the well of Christ. With the scourge of secularism prowling and the misguided extreme arm of activism, Christians are engaged in charitable work. Prayer is the antidote to this worldly spirit. A personal relationship with our loving Father, through Christ, in the Holy Spirit is utterly necessary. Pope Benedict puts it this way:“Clearly, the Christian who prays does not claim to be able to change God's plans or correct what he has foreseen. Rather, he seeks an encounter with the Father of Jesus Christ, asking God to be present with the consolation of the Spirit to him and his work (37).”The Problem of EvilThis personal relationship with God is all the more necessary for us in the midst of the problem of evil. We can often experience bewilderment and fail to understand the world around us. In these moments, the Pope says:“Christians continue to believe in the ‘goodness and loving kindness of God' (Tit 3:4). Immersed like everyone else in the dramatic complexity of historical events, they remain unshakably certain that God is our Father and loves us, even when his silence remains incomprehensible (38).”Faith, Hope, and CharityIn the midst of darkness, we trust in the love of God which surpasses all understanding. The theological virtues of faith, hope, and charity, God's own life, have been instilled in our soul through the gift of Baptism. These theological virtues go together. Pope Benedict teaches us:“Hope is practiced through the virtue of patience, which continues to do good even in the face of apparent failure, and through the virtue of humility, which accepts God's mystery and trusts him even at times of darkness. Faith tells us that God has given his Son for our sake and gives us the victorious certainty that it is really true: God is love! It thus transforms our impatience and our doubts into the sure hope that God holds the world in his hands and that, as the dramatic imagery of the end of the Book of Revelation points out, in spite of all darkness he ultimately triumphs in glory (39).”We cannot see the full picture; only God does. And He has revealed so much to us. More than revelation, He has given us Himself. He shares in our humanity that we might share in His divinity. In Baptism, we are given the light and made to be the light to the world, in and through Christ. Pope Benedict sums up his first encyclical this way:“Faith, which sees the love of God revealed in the pierced heart of Jesus on the Cross, gives rise to love. Love is the light—and in the end, the only light—that can always illuminate a world grown dim and give us the courage needed to keep living and working. Love is possible, and we are able to practice it because we are created in the image of God. To experience love and in this way to cause the light of God to enter into the world—this is the invitation I would like to extend with the present Encyclical (39).”Conclusion (40 - 42)As was the practice with his predecessor, Pope Benedict dedicates the conclusion of his document to the Mother of God, Mary most holy. Truly, each of the saints are a beautiful witness to the charity of God in every way imaginable. However, there is a preeminence to the holy charity of our Blessed Mother, the first disciple of her Holy Son, Jesus Christ.I highly recommend reading the entire Conclusion (and the whole document, really) in full. But I would like to draw what resonated most with me. I simply love the way Pope Benedict speaks about our Blessed Mother. He says:“Mary's greatness consists in the fact that she wants to magnify God, not herself. She is lowly: her only desire is to be the handmaid of the Lord (cf. Lk 1:38, 48) She knows that she will only contribute to the salvation of the world if, rather than carrying out her own projects, she places herself completely at the disposal of God's initiatives (41).” How often do you and I carry out our own projects, without putting ourselves at the disposal of God's initiatives. Mary, form us, teach us! The Pope goes on:“Mary is a woman who loves. How could it be otherwise? As a believer who in faith thinks with God's thoughts and wills with God's will, she cannot fail to be a woman who loves. We sense this in her quiet gestures, as recounted by the infancy narratives in the Gospel. We see it in the delicacy with which she recognizes the need of the spouses at Cana and makes it known to Jesus. We see it in the humility with which she recedes into the background during Jesus' public life, knowing that the Son must establish a new family and that the Mother's hour will come only with the Cross, which will be Jesus' true hour (cf. Jn 2:4; 13:1). When the disciples flee, Mary will remain beneath the Cross (cf. Jn 19:25-27); later, at the hour of Pentecost, it will be they who gather around her as they wait for the Holy Spirit (cf. Acts 1:14) (41).”Mary was there through it all. By her “yes” the Word of God took flesh, provided by her own body. Even despite her prominence and grandeur, the humility of the Theotokos is led by love. She loves with the love of God flowing through her as a perfect vessel and she loves with a human, motherly love. The Pope goes on:“Mary, Virgin and Mother, shows us what love is and whence it draws its origin and its constantly renewed power. To her we entrust the Church and her mission in the service of love (42).”Here Pope Benedict ends with a prayer to the Theotokos, which I would like to end today's article with as well. Please join me in praying:“Holy Mary, Mother of God, you have given the world its true light, Jesus, your Son – the Son of God. You abandoned yourself completely to God's call and thus became a wellspring of the goodness which flows forth from him. Show us Jesus. Lead us to him. Teach us to know and love him, so that we too can become capable of true love and be fountains of living water in the midst of a thirsting world (42).”Amen. Get full access to Will Wright Catholic Podcast at www.willwrightcatholic.com/subscribe
Deacon Patrick Jones, Deacon Doug Flinn and Veronica Ambuul discuss the concepts of common good, subsidiarity and solidarity, especially in relation to how they applied to churches during the pandemic.
Paul and Dominic talk about the third principle of Catholic Social Teaching: subsidiarity. This principle is rooted in human freedom and participation, it is concerned with empowering people to be agents in the healing and development of their own communities. Related to this principle is the right to a just wage, because it is through the fruits of our labor that we are empowered to participate in our community and in the world. "The principle of subsidiarity allows everyone to assume his or her own role in the healing and destiny of society. Implementing it, implementing the principle of subsidiarity gives hope, it gives hope in a healthier and more just future." (Pope Francis) ABOUT POPE FRANCIS GENERATION Pope Francis Generation is the show for Catholics struggling with the Church's teaching, who feel like they might not belong in the Church anymore, and who still hunger for a God of love and goodness. Hosted by Paul Fahey, a professional catechist, and Dominic de Souza, someone who needs catechesis. Together, we're taking our own look at the Catholic Church– her teachings and practices- from 3 views that changed our world: the Kerygma, the forgotten doctrine of theosis, and the teachings of Pope Francis. Together, with you, we're the Pope Francis Generation. SUPPORT THIS SHOW: This show is brought to you by Pope Francis Generation, a project to explore Catholicism inspired by Pope Francis. Founded by Paul Fahey, you can follow the newsletter, join the group, and become a supporting member. Your donations allow us to create the resource you're enjoying now as well as much more. Paid subscribers get to watch each episode before everyone else, join private Q&As, and pitch ideas for future episodes! Check out: popefrancisgeneration.com ABOUT PAUL FAHEY Paul lives in Michigan with my wife, Kristina, and four kids. He's a catechist, retreat leader, counseling student, as well as a contributor and co-founder of Where Peter Is. ABOUT DOMINIC DE SOUZA SmartCatholics founder, Dominic de Souza, is a convert from radical traditionalism – inspired by WherePeterIs, Bishop Robert Barron, and Pope Francis. He is passionate about helping ordinary Catholics break the ‘bystander effect', and be firstresponders. “We don't have to be geniuses. We just have to show up with witness and kindness. Christ does the rest.” Today he hosts the SmartCatholics community. smartcatholics.com SPONSOR: SELECT INTERNATIONAL TOURS More Catholic Leaders choose Select International Tours than any other pilgrimage company. With 35 years of award-winning travel planning, they have a track record of excellence and faithfulness. And they are a small company with a big heart, because every one of their pilgrimage trips helps to support and fund their 501 (c)(3) charity work, helping Christian families thrive in the Holy Land. If you're ready to travel, or if you're looking to lead a group of your own, take the next step on your pilgrimage by visiting: SelectInternationalTours.com --- Send in a voice message: https://anchor.fm/popefrancisgeneration/message
Grace is joined by the Center for Immigration Studies' Director of Policy Studies Jessica Vaughan. Vaughan talks the moves by Secretary of Homeland of Security Mayorkas that have allowed for porous borders. With the recent comments from Chuck Schumer, it seems the desire for a wide open country isn't just a theory anymore.
Wisdom Wednesday: Raising Virtuous Young Men Should Be The Conservative Project To Restore Murican Civilization With Brother Andre Marie. SPECIAL GUEST Brother Andre Marie Host of The ReConquest show aired only on the Crusade Channel. Follow Brother Andre on GAB and Twitter - @Brother_Andre Saint of the Day: Saint Gertrude the Great HEADLINE: Saint Gertrude the Great (1302) by The Slaves of the Immaculate Heart of Mary ETWN - Pere Marquette Pére Jacques Marquette, S.J., is best remembered as the French explorer, who, along with Louis Joliet, discovered the Mississippi River in 1673. The fact that he was first a Jesuit missionary priest, whose work as an explorer was subjected and directed to that noble vocation, is often overlooked. 38 radio stations in the US called Clear Channel. 50,000 watt channels in the 1930's awarded for the purpose of communications and public service files. University of Notre Dame - HEADLINE: Pére Marquette's Prayer to the Immaculate Conception by Brother Andre Marie Pamela Acker - she gave up her PhD on principle. Dr Henderson - Social Kingship of Christ HEADLINE: Pére Marquette and the Invincibly Ignorant Native by Rev Neil Boyton, SJ James Matthew Wilson - HEADLINE: Obituary of Brian D. Kelly, with Arrangements by Joe Doyle The Common Good = The sharing of which does not diminish it. The knowledge one student has doesn't diminish the knowledge of another student. The same is true w/ theological virtues. They can't be diminished by their being shared. Even though when you have a human institution must still pursue the common good. Today statism is a huge problem. Practically speaking Andrew Willard Jones is correct b/c the states don't know their limits. Joe Biden and Company are not libertarians, the COVID fanatics and lockdown fanatics are statists. They are all into coercion and using it for all the wrong things. Subsidiarity - the family - we tend to think of it as this practical arrangement only. What can get done at the lowest level is done there not at the next higher level. The Common Good Party - Enjoying such goods - lower levels a child must be taught to love art. Episode 350: Thoughts on Time and Salvation Our Readers And Listeners Keep Us In Print & On The Air! Click here to subscribe to The CRUSADE Channel's Founders Pass Member Service & Gain 24/7 Access to Our Premium, New Talk Radio Service. www.crusadechannel.com/go What Is The Crusade Channel? The CRUSADE Channel, The Last LIVE! Radio Station Standing begins our LIVE programming day with our all original CRUSADE Channel News hosted by award winning, 25 year news veteran Janet Huxley. Followed by LIVE! From London, “The Early Show with Fiorella Nash & Friends. With the morning drive time beginning we bring out the heavy artillery The Mike Church Show! The longest running, continual, long form radio talk show in the world at the tender age of 30 years young! Our broadcast day progresses into lunch, hang out with The Barrett Brief Show hosted by Rick Barrett “giving you the news of the day and the narrative that will follow”. Then Kennedy Hall and The Kennedy Profession drives your afternoon by “applying Natural Law to an unnatural world”! The CRUSADE Channel also features Reconquest with Brother André Marie, The Fiorella Files Book Review Show, The Frontlines With Joe & Joe and your favorite radio classics like Suspense! and CBS Radio Mystery Theater. We've interviewed hundreds of guests, seen Brother Andre Marie notch his 200th broadcast of Reconquest; The Mike Church Show over 1500 episodes; launched an original LIVE! News Service; written and produced 4 Feature Length original dramas including The Last Confession of Sherlock Holmes and set sail on the coolest radio product ever, the 5 Minute Mysteries series! Combined with our best in the business LIVE!
Sometimes, our local governments can get caught up in an ineffective mindset while managing cities, where they take on the role of a customer service representative. While it comes from a place of wanting to be helpful, it's not always the best approach our cities should be taking. In this episode of the Strong Towns Podcast, host Chuck Marohn discusses subsidiarity versus the customer service mindset we tend to see in city halls. Subsidiarity holds that it matters less what decision is made and more who makes the decision—in other words, a decision should be made at the lowest level that it can competently be made. When a city is making decisions that should be made at the block level, it can create a bigger mess than intended. To dive into and explain this concept further, Chuck relates his personal experience within his neighborhood, one that has not always been picture perfect. ADDITIONAL SHOW NOTES Charles Marohn (Twitter). Cover image source: Flickr.
Wisdom Wednesday: There's A Battle Between Integralists And If You Don't Know The Term Here's Why You Must Correct That with Brother Andre Marie Special Guest Brother Andre Marie Host of ReConquest aired only on the Crusade Channel Follow Brother on GAB and Twitter - @Brother_Andre Torturing Catholic Priests or burning Jews - they have this cool, hip bed of music in the background to promote the evil they are doing to these children. The purpose of language is to communicate truth. Integralism - goes back to the 19th century To maintain perfect order, minimize murder and mayhem as much as possible. They said purpose of man to come together into a society is to liv in the perfect natural order. It went beyond just community it became something transcendent because they grew in virtue. ReConquest - Episode 339: What Is Integralism? Guest: Charles Coulombe It has to not necessarily be macro but in the sense of good natural law. John Zmirak - he lost some of his friends when he raged against Integralism. The most Catholic state in the Union - Rhode Island - NUMERICALLY. Subsidiarity applies to government and the state. How the state is to govern. What can be done at municipal level is done that not at the state level. And visa versa - One of the reasons that women shouldn't vote, is because of this, what is the smallest unit? ANSWER: The Family There is real governing that goes on in the family, right?! This is the reasoning behind why MEN always only voted. The family is the fundamental unit of society, and the father is the head of the family. HEADLINE: Postliberalism, Integralism—What Does It All Mean? by Charles Coulombe Secondly, for all that the American experiment was certainly riddled with Calvinism, Deism, Unitarianism, and Masonry from its inception, it also allowed Catholics the freedom to evangelise. It is our fault that we settled for respectability and getting two nominal members of our Church into the top government job. Had we American Catholics had the same love of country our ancestors had for theirs, we would have a very different situation to-day. Our Readers And Listeners Keep Us In Print & On The Air! Click here to subscribe to The CRUSADE Channel's Founders Pass Member Service & Gain 24/7 Access to Our Premium, New Talk Radio Service. www.crusadechannel.com/go What Is The Crusade Channel? The CRUSADE Channel, The Last LIVE! Radio Station Standing begins our LIVE programming day with our all original CRUSADE Channel News hosted by award winning, 25 year news veteran Janet Huxley. Followed by LIVE! From London, “The Early Show with Fiorella Nash & Friends. With the morning drive time beginning we bring out the heavy artillery The Mike Church Show! The longest running, continual, long form radio talk show in the world at the tender age of 30 years young! Our broadcast day progresses into lunch, hang out with The Barrett Brief Show hosted by Rick Barrett “giving you the news of the day and the narrative that will follow”. Then Kennedy Hall and The Kennedy Profession drives your afternoon by “applying Natural Law to an unnatural world”! The CRUSADE Channel also features Reconquest with Brother André Marie, The Fiorella Files Book Review Show, The Frontlines With Joe & Joe and your favorite radio classics like Suspense! and CBS Radio Mystery Theater. We've interviewed hundreds of guests, seen Brother Andre Marie notch his 200th broadcast of Reconquest; The Mike Church Show over 1500 episodes; launched an original LIVE! News Service; written and produced 4 Feature Length original dramas including The Last Confession of Sherlock Holmes and set sail on the coolest radio product ever, the 5 Minute Mysteries series! Combined with our best in the business LIVE! Coverage of every major political/cultural event of the last 6 years including Brexit, Trump's Election, Administration events, shampeachment,
The question of the proper role of government once unified the right, but now it divides it. Some conservatives are increasingly open to an assertive role for the state, particularly in supporting family formation. But what rules and standards should define that role? The principle of subsidiarity can be of enormous help in tackling this question and in shaping conservative family policy. Guest Andy Smarick joins us to define subsidiarity and discuss how it might inform policymakers. Andy Smarick is a senior fellow at the Manhattan Institute, where his work focuses on education, civil society, and the principles of American conservatism. This podcast discusses themes from Andy's essay in the Summer 2022 issue of National Affairs, “https://nationalaffairs.com/publications/detail/subsidiarity-and-family-policy (Subsidiarity and Family Policy).”
Sri Lanka is in dire straights. Dutch farmers have grown a backbone. The world economic forum is quaking in its boots. But has the poison of communism already taken to the arteries of global society? Connor Neville joins me again but this time, picking up where we left off last time, tackling the question how do we combat global communism as it is being dictated to the nations of the world? We explore this new (to us) economic/political ideology called Distributism, or Subsidiarity. Can we have a economic system that embraces the virtues of individualism while also obligating him to higher duty? And can this sort of system that introduces obligations and duty be founded on any system other than the biblical one? Nope. --------------------------------------------------------- Dutch Farmer Protests https://dailycaller.com/2022/07/05/dutch-farmers-fighting-esg-policies/ What is Distributism? https://theimaginativeconservative.org/2014/06/what-is-distributism.html 4 points of Distributism Faith has to be at the center Cornerstone is the family (state / indiv) Calling - not just for me (community) Calling to place - against nomadism --------------------------------------------------------------- Ekklesia Design www.ekklesiadesign.com Good Fight Outfitters www.goodfightoutfitters.com All things Christ and Capital: ———————-SUBSCRIBE https://linktr.ee/Christ_and_Capital Merch https://www.christandcapital.com/apparel ———————————————————————————————— Music By: SUNDANCE Track Title: Persephone - Retro Funky Creation: SUNDANCE (Remix) My additions: clips from Jay Richards, Thomas Sowell, Walter Williams, Gary Vaynerchuk, Jeff Durbin, and Gary North.
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DOCUMENTATION AND ADDITIONAL READING PART 1 (0:0 - 13:37): ────────────────── The Crucial Nature of Jurisdiction to Law: A History of the 20th Century and the Implausibility of an International Criminal Court WASHINGTON POST (ILHAN OMAR) For Putin to Face Justice, We Must Join the International Criminal Court PART 2 (13:38 - 16:55): ────────────────── The Principle of Subsidiarity for Justice: How Abstraction Leads to Less Justice PART 3 (16:56 - 26:10): ────────────────── Moral Insanity and Biological Impossibility: Same-Sex Couple Cites ‘Antiquated View of Homosexuality' in Discrimination Suit after Being Denied IVF Benefits NEW YORK TIMES (PRECIOUS FONDREN) Gay Couple Was Denied I.V.F. Benefits. They Say That's Discriminatory. WASHINGTON POST (ANNE BRANIGIN) Who Can Access IVF Benefits? A Gay Couple's Complaint Seeks an Answer.
The heart of love, or charity, in the Catholic faith, requires that one recognize the dignity of every human person, regardless of their social status, financial situation or even their mother tongue.
In the episode, I speak with Professor Margarita Mooney about her time in Nicaragua and how these experiences shaped her scholarly work and teaching at the intersection of sociology and philosophy. Margarita tells a story of her time in Nicaragua and how a weekend trip to a political rally in a small community where she almost was kidnapped challenged her assumptions about elite education in the United States. Margarita explains how her engagement with poor women farmers and micro-entrepreneurs helped her realize the power of small acts of love and solidarity to help alleviate the problems of violence from the bottom up – and how these things are neither taught nor accounted for at elite universities where a technocratic approach reigns. Margarita discusses how sociology does not address the problem of evil but rather sees it as a social or structural problem, but this does not align with ethnographic studies and the real work of talking to people about their experiences of war and violence. Margarita talks about her founding of the Scala Foundation to address questions of meaning, beauty, and wisdom because she was worried that many Ivy League and other universities are creating a culture of resentment and anger for people who are genuinely concerned about justice but don't have a framework to understand justice, subsidiarity, solidarity, truth, and law outside of power and politics. As she explains in her essay “Why Choose Mystery over Ideology” “The void left by the denigration of beauty and a classical liberal arts education is directing more and more people to “woke” social justice activism or alt-right movements because those movements offer them meaning, purpose, and hope, as well as community and a sense of belonging. Others burn out psychologically or resort to social isolation because trust and intimacy are hard to experience. Yet others resort to drugs, pornography, or another temporary pleasure to fill the void. Still, others pursue ambitious and demanding careers without reflecting on how they should live or why they exist to begin with. The result is skyrocketing rates of anxiety, depression, and suicide. Educational institutions have not succeeded in addressing these problems, leading many people to seek alternatives to feed their minds and souls.” Any conversation with Margarita Mooney is interesting and wide-ranging and we discuss a number of broad themes and thinkers including: Subsidiarity and Solidarity Fascination with Violence Rene Girard Jacques Maritain Participation as a remedy to alienation The Nicaraguan Civil War -- Contras and Sandinista Haiti St. Thomas Aquinas on just war, violence, and pacifism Solidarity as a means to inclusion Solidarity Structures, institutions, property rights, law, exchange, are required to serve families Family as a place of moral formation The proper role of government The Bruderhof Communities and Plough Magazine Edmund Burke's ideas about society as a “partnership” among the living, dead, and yet to be born Commutative Justice — exchange John Paul II on participation The documentary, Poverty, Inc. Rwandan Genocide and Rwandan reconciliation Integration of the Virtues Moral Formation Sin and Redemption Law and Justice Beauty Ideology and the closed systems that close of access to the transcendent Hopelessness Critique of utilitarianism that reduces the value to the economic value The dangers of cultural imperialism Virtues –Cardinal Virtues, Daughters of Virtues and Vices Augusto Del Noce Luigi Giussani on Education Karl Stern –poetic knowledge in The Flight from Woman Biography Margarita Mooney is an Associate Professor in the Department of Practical Theology at Princeton Theological Seminary. She teaches courses on the philosophy of social science, Christianity and the liberal arts tradition, aesthetics, research methods for congregational leaders, and sociology of religion. Margarita founded Scala Foundation in 2016 and continues to serve as Scala's Executive Director. Scala's mission is to infuse meaning and purpose into American education by restoring a classical liberal arts education. At Scala's conferences, reading groups, seminars, webinars, student trips, intellectual retreats, and intensive summer program, Scala equips students, writers, artists, intellectuals and teachers with the ideas and networks needed to revitalize culture. Margarita's most recent book with Cluny Media, The Love of Learning: Seven Dialogues on the Liberal Arts (2021), grew out of her decades of experience as a teacher and scholar. Her book Faith Makes Us Live: Surviving and Thriving in the Haitian Diaspora (University of California Press, 2009) demonstrated how religious communities support the successful adaptation of Haitian immigrants in the U.S., Canada and France, and she's the co-author (with Camille Z. Charles, Mary S. Fischer, and Douglas S. Massey) of Taming the River: Negotiating the Academic, Financial, and Social Currents in Selective Colleges and Universities (Princeton University Press, 2009). Margarita received her B.A. in Psychology from Yale University and her M.A and Ph.D. in Sociology from Princeton University. She has also been on the faculty at the University of North Carolina at Chapel Hill, Yale University, Princeton University, and Pepperdine University. https://www.bruderhof.com/ https://www.povertyinc.org/ https://www.themoralimagination.com/episodes/carlo-lancell
In this episode, Dan Churchwell, director of program outreach here at Acton, sits down with James Whitford, executive director of Watered Gardens Ministries, to discuss the challenges of poverty we face here in our communities. Whitford supports the economic principle of subsidiarity. Subsidiarity is a social practice where neighbors help neighbors so the state doesn't […]
The Catholic Church likes subsidiarity. Politicians like federalism. Economists like free markets. It turns out that, if you can adequately define “the common good,” the three - subsidiarity, federalism, and free markets - pretty much boil down to the same thing. This week is the first half of a four-way discussion with two Catholic theologians, a political scientist, and an economist on subsidiarity and the common good. Get Your Copy of Cooperation and Coercion Now! http://www.cooperationandcoercion.com Show Your Support for Words & Numbers at Patreon https://www.patreon.com/wordsandnumbers Quick Hits https://nypost.com/2022/03/04/hundreds-of-people-are-booking-airbnb-rentals-in-ukraine-heres-why/ https://scoop.upworthy.com/polish-moms-leave-baby-strollers-at-train-station-for-ukrainians-moms-who-need-them https://www.cato.org/commentary/pick-time-stick-it Foolishness of the Week https://www.nbcbayarea.com/news/national-international/california-lawmaker-proposes-25-tax-on-real-estate-investors-to-level-playing-field/2834287/ Topic of the Week https://stvincent.academia.edu/JasonKing/CurriculumVitae https://stvincent.academia.edu/ChristopherMcMahon/CurriculumVitae Join the Conversation Words & Numbers Backstage https://www.facebook.com/groups/130029457649243/ More James at Smoke & Storieshttps://www.youtube.com/playlist?list=PLjILow4-ZJpBV-NnmSusZJ_vCuzKUJ4Ig Let Us Know What You Think mailto:wordsandnumberspodcast@gmail.com Antony Davies on Twitter https://twitter.com/antonydavies James R. Harrigan on Twitterhttps://twitter.com/JamesRHarrigan
In this episode, Dan Churchwell, director of program outreach here at Acton, sits down with James Whitford, executive director of Watered Gardens Ministries, to discuss the challenges of poverty we face here in our communities. Whitford supports the economic principle of subsidiarity. Subsidiarity is a social practice where neighbors help neighbors so the state doesn't have to intervene. This discourages reliance on the welfare state and avoids government bureaucracy. Subscribe to our podcasts Watered Gardens Ministries The Principle of Subsidiarity Build Together: Why lived experience is essential for crafting poverty solutions God doesn't need your good works (but your neighbor does) See acast.com/privacy for privacy and opt-out information.
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