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Monday, July 27th 2009

9:17 AM

Practical Distributism (some support for Illegals not endorsed here)

Practical Distributism

From the website JustPeace

Electronically published for the greater glory of God, on the memorial of Our Lady of the Snows, AD 2000.

1. Join or start a neighborhood association.

2. Bank with a credit union.

3. Patronize locally owned stores, microenterprises, co-operatives, and worker owned businesses.

4. Grow some of your own food.

5. Eat with the season.

6. Patronize a farmers' market, or purchase food directly from farmers/producers.

7. Form or join a housing cooperative.

8. Build a meeting hall.

9. Support local currencies.

10. Avoid corporation-debt (borrow from credit unions).

11. Home school.

12. Support a community garden.

13. Avoid commodified entertainment in favor of personalist entertainment such as local baseball, picnics, dances, social events, quilting bees, fairs, etc.

14. Support live music by listening and by making your own music.

15. Create your own job, or join with others to create a cooperative or worker owned business.

16. Organize an employee association at your work.

17. Start moving towards alternative, non-centrally generated power.

18. Write letters to the editors of secular and religious publications.

19. Write letters to politicians.

20. Volunteer at a homeless shelter.

21. Live in a Catholic Worker house. (Or start one.)

22. Invite a poor family to move in with you.

23. Reuse, recycle, reduce. Waste not, want not.

24. Spend your money wisely, prudently, and intentionally.

25. Adopt children.

26. Sponsor children and the elderly in the overseas missions.

27. Give food to a food bank or St. Vincent de Paul circle, or other program that feeds the poor.

28. Donate generously and sacrificially to the Catholic Campaign for Human Development and Operation Rice Bowl of Catholic Relief Services.

29. Shop at flea markets, swap meets, and garage sales.

30. Join a food co-op.

31.Keep extra food on hand (typically, 2-4 months, this supports frugal shopping and household management)

32. Read the newspaper intentionally -- with open eyes, ears, spirit, mind.

33. Start a justice and peace commission at your church, or join an existing one.

34. Visit those in prison and their families.

34. Plant trees.

35. Talk about distributism, justice, and peace (a lot).

36. Learn about justice and peace. Study and pray over (lectio divina) the "social justice canon"of magisterial teachings.

37. Get involved with a mentoring program such as Big Brothers/Sisters, or an after school tutoring program (or start one).

38. Teach people to read.

39. Register voters.

40. Teach English as a second language.

41. Pick up trash in public places and dispose of it properly.

42. Kill your TV, or at least, grievously wound it (apologies for the violent language). If you have a TV, don't watch it -- study it.

43. Teach logic and rhetoric and also (while you're at it) learn how to understand, interpret, and mediate modern mass communications, especially the nature and identification and purpose of propaganda, and then tell everyone everywhere what you have learned and how you learned it.

44. Ignore most advertising, or watch it "intentionally" for what it tells us about our communities. Teach your children to ignore most advertising. Encourage them to teach their friends to ignore most advertising.

45. Practice the theological virtues (faith, hope, love), the cardinal virtues (prudence, justice, fortitude, temperance), and the civic virtues (self-discipline, respect, cooperation, responsibility, honesty, motivation, friendship, courage, non-violence, work) so you eventually will get good at them. (Practice makes perfect. If you can't do perfect, do good. Then do better.)

46. Volunteer at a school, library, hospital, or agency/apostolate in service to the poor.

47. Tithe your time and your money (generously and sacrificially).

48. Give somebody without a car a ride.

49. Start a transportation co-operative (ride sharing, car pooling, kid picking up/delivering, etc.)

50. Avoid sweatshop clothing and products.

51. Pray the Rosary for economic justice and social peace and harmony.

52. Go to mass regularly and devoutly participate, receiving the Body and Blood of our Savior as spiritual sustenance, hearing the Real Presence of Christ in the proclamation of the Word, and fellow shipping with the Real Presence of Christ in the assembly gathered in that place.

53. Become a catechist of economic justice (distributism) and social peace and harmony.

54. Pray and publicly witness for life, beauty, and human dignity; offer practical and safe alternatives to those who feel they have no choice but to violate human life and dignity. Speak for those who have no voice or power. Respect life from the moment of conception to the time of natural death.

55. Distribute literature and information about economic justice and social peace and harmony.

56. Pray with lectio divina over the Holy Scriptures relating to justice and peace.

57. Practice kindness everywhere.

58. Make your own bread and teach others how to do this. Build an outdoor bread oven as a community project.

59. Move to a poor or working class neighborhood.

60. Give books to a library.

61. Donate stuff to thrift stores.

62. Make intelligent use of pre-evangelistic techniques and materials, i.e. advertising, bumper stickers, tracts, prayer cards, greeting cards, stickers, etc.)

63. Make friends with poor people; be a good neighbor to them.

64. Adopt voluntary poverty as a lifestyle. Seek a certain indifference about material things and a humble gratefulness for the bounty of Creation.

65. Help students apply for college/job training and help them navigate the financial aid process.

66. Help students with their homework. Provide educational opportunities.

67. Give fish as necessary, but also teach fishing. Help provide fishing gear and tackle, and build fish ponds.

68. Give a pregnant unmarried mother a home in your own home. Treat her as though she was your own daughter.

69. Avoid economic reductionism.

70. Support political initiatives that protect a place for the economic activity of poor people, such as allowing vending/food sales at highway rest stops, public stadium parking lots, sidewalks, lawns of public buildings, also deregulation of personal transportation for hire (so that poor people can operate cabs, jitneys and buses); home businesses, food delivery, garment-making, crafts, and other microenterprise endeavors. Necessary reforms include regulatory/zoning/tax relief, loan funds/access to credit, an end to urban policies that destroy poor and working class neighborhoods, hiring people who live in poor neighborhoods to work on community development initiatives in their neighborhoods.

71. Support affordable housing: oppose redevelopment and tax increment financing schemes, support Single Room Occupancy hotels, enact affordable housing building codes that allow for alternative (and less expensive) construction methods such as straw bale, rammed earth, COB, oppose fake privatization schemes that benefit corporate interests and destroy housing for the poor.

72. Produce a public access cable show or a video on economic justice and peace.

73. Give away cassette tapes on economic justice and social peace issues.

74. Don't give your kids toy guns.

75. Learn, practice, and teach non-violent conflict resolution alternatives.

76. Start a Catholic social justice publication, e-zine, list-serv, webzine, or website.

77. Tear up your credit and debit cards.

78. Learn to sew and teach others.

79. Practice a regular discipline of fasting and abstinence.

80. Teach people how to cook tasty, frugal, and nutritious meals. Prepare such food for your family and share it with others.

81. Be prepared for emergencies.

82. Avoid the television news except during emergencies.

83. Eat with your neighbors, regularly. Pot luck dinners provide immediate instant gratification for practicing distributism.

84. Compost.

85. Don't waste energy.

86. Support ballot access for minor parties.

87. Take in stray cats and dogs.

88. Join an intentional distributist community. (Or start one.)

89. Encourage your catechists, priests, and bishops to provide proper formation in social justice.

90. Create yard and neighborhood shrines.

91. Speak at government meetings.

92. Listen to and learn from elders. If you are an elder, share your wisdom and experience.

93. Call in to talk radio programs and discuss issues from the perspective of justice and peace.

94. Smile at people you meet and leave them with a blessing of peace.

95. Drive kindly.

96. Oppose corporate welfare.

97. Support debt forgiveness for poor countries.

98. Welcome legal and illegal immigrants with hospitality.

99. Include global concerns in your participation in justice and peace.

100. Help the Church be just in its actions and relationships, and to make its resources available to support distributive initiatives. E.g., encourage parishes and dioceses to purchase from microenterprises, to make church buildings available for food banks and shelters, and church properties available for community gardens. Encourage composting at all church properties. Advocate that dioceses and parishes make capital investments in distributism, such as building community canning kitchens.

101. Breast feed your babies.

102. Use cloth diapers.

Justpeace

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Monday, July 27th 2009

8:15 AM

Neocons not liking new Encyclical

Tuesday, July 21, 2009

 

Cleanup in Pew 16

 

I have just returned from two weeks in England, were I was more or less out of touch with the internet. The occasion was a conference at the University of Nottingham on "Christian Social Teaching and the Money Power," which Chris and I extended into a tour of York, Edinburgh, and Manchester. The conference was great, and made even more relevant by the release of Caritas in Veritate, more of which in a moment. York was fantastic, and the Yorkminster Cathedral (the largest Gothic cathedral north of the Alps) was tremendous.

Edinburgh calls to mind Mark Twain's remark that "The coldest winter I ever spent was the summer in San Francisco." 51 degrees really isn't winter, but with the rain and wind it was a pretty good imitation for July. Nevertheless, the town is beautiful, and well worth the trip. We also visited Rosslyn Chapel, which was made famous by the "Da Vinci" code films. The guide was rather contemptuous of the movie, as he should be, but the publicity has generated funds for the restoration of the chapel, which is good. The chapel is a jewel, a Gothic cathedral in miniature. All the things which are grand but distant at Yorkminster are close and personal at Rosslyn. The chapel was barely saved from destruction during the Reformation, although later Cromwell did stable his horses there.

Speaking of the destruction of the Reformation, we also visited the ruins of St. Mary's abbey in York, which was a magnificent structure, and its ruins give one some idea of the senseless and pointless destruction and violence of the English Reformation. One gets the same feeling of fury and sadness looking at the ruins of St. Augustine's abbey in Canterbury. Stripped to its foundations and some of the undercroft, one does get a real sense of the scale of these building projects, the faith which raised them, and the sheer hatred and greed that destroyed them.

Still, the destruction of a building is one thing; the destruction of a teaching is quite another. On any given teaching, there are always interpretive disputes, and good men can come to opposite conclusions. One need not always question the good will of those who hold opposing interpretations, but we can question whether an interpretation is being subjected to some other agenda. One recalls the "Pope Endorses Capitalism" headline in the Wall Street Journal after the publication of Centesimus Annus. This was a rather strange interpretation of an encyclical that denounced the "the human inadequacies of capitalism and the resulting domination of things over people (33)" and stated that "it is unacceptable to say that the defeat of so-called "Real Socialism" leaves capitalism as the only model of economic organization (35)." Nevertheless, this interpretation of the encyclical dominated the public discussion, if not the academic and theological one. The Wall Street Journal's headline was backed by neoconservative pundits such as Michael Novak and George Weigel. For the neocon, the question was not "Capitalism, yes or no?," but "Capitalism, how much or how little." And the only real debate they permitted was whether any concessions ought to be made to social justice and the common good. In practice, they conceded very little to either, and read the encyclical as an endorsement of capitalism, which it manifestly was not. This view, alas, dominated the public interpretation, and the effect of the encyclical was thereby muted in America.

Now we have a new encyclical, Caritas in Veritate, and a new interpretive battle. This battle will be quite different from the last one. Now there can be no doubt that an encyclical that mentions "justice" 50 times and "redistribution" of wealth eight times posses tremendous difficulties for the neoconservative view. Indeed. George Weigel, who did so much to undermine John Paul's social teaching, has as much as admitted that he will not be able to do the same job of destruction on this Pope. Weigel's initial take in National Review Online poses an elaborate historical fantasy about both this encyclical and its predecessor, Centesimus Annus. Basically, Weigel is claiming that Benedict wrote only small sections of the encyclical and doesn't really believe in the rest, but was forced to sign it by a shadowy (but unnamed) "peace and justice" faction in the Vatican. Weigel names no names and cites no facts, but undoubtedly his next post will claim that proof of this conspiracy is buried in Rossalyn Chapel, right next to the Holy Grail and the Jesus's marriage license to Mary Magdalene.

More of Weigel's fantasies in a moment, but first, the reasons Weigel must resort to such outlandish conspiracy theories. Benedict in this new encyclical has consciously revived the thought of Paul VI, that most reviled of modern popes. Paul wrote, among other things, two highly controversial encyclicals. Populorum Progessio enraged the neocons and Humanae Vitae outraged the liberals. Benedict has combined the thought of both encyclicals into Caritas in Veritate, and the neocons are already expressing their outrage. Benedict proclaims that PP is the Rerum Novarum of our time, and this new encyclical is on its fortieth anniversary, making it the Quadragesimo Anno of our time. Those who are familiar with the history of Catholic social thought will immediately recognize the significance of this, but for those who don't, let me point out that QA introduced the term "social justice" into the Catholic lexicon, a theme which Benedict expands upon at great length. Benedict makes two over-riding points. The first is that any sane economy must be subordinated to justice (your humble blogger is particularly pleased with this point, since it is the basic theme of all my work). Charity is, in truth, intrinsic to economic order. This theme is offensive to neocons, who insist that economics is a science on the order of physics, and no systematic moral considerations can be relevant; morality is completely confined to the realm of individual actions, and not a consideration of economics per se.

The second point follows from the first. Benedict insists that the concern for life, from conception to death, is intrinsic to human development, and therefore to economic development. Those who have little concern for the baby, at whatever stage, will have, for example, little real concern for the environment, whatever they may claim. Taking the two together, Benedict has produced a brilliant examination of the failures of modern capitalism in the light of the teachings of Paul VI. It is carefully worked out in a well-developed thesis and in detail not often seen in encyclicals that deal with topical subjects.

Weigel posits his historical fantasy because he has no other response. He can only encourage Catholics to disregard the Church's teaching by spreading rumors of a Da Vinci Code-type conspiracy which relieves Catholics of the duty they have of taking the encyclical seriously. In other words, Weigel can defend his position only by attacking the pope and the Church. Better he knock down a few abbeys, or stable his horses in the sanctuary, then posit such fantasies (which, Da Vinci-like, he never actually documents) and encourage open dissent.

Cleanup in pew 16. Weigel has read the encyclical and his head has exploded, leaving behind an awful mess. I would not for a moment attack the sincerity of his Catholicism, but I will note that throughout his sad career, he has been more concerned to preserve a rather "liberal" conservatism then to defend the actual Church that claims his nominal adherence. For the rest of us, Catholic and otherwise, we can note with amusement the neocon quandary, but we can read the encyclical for ourselves; we may agree or disagree, without resorting to the subterfuge of a Dan Brown conspiracy theory, no matter how well this might sell. Weigel and Brown have sold their conspiracies in the past, but this time I think they will have greater problems.

Posted by John Médaille

http://distributism.blogspot.com/2009/07/cleanup-in-pew-16.html

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