The Big Picture....And Our Place In It

THE BIG PICTURE…AND OUR PLACE IN IT

(Numbers in parenthesis refer to sections in the “Catechism of the Catholic Church”)

An Introduction

Every day we are pelted with facts, events, issues, viewpoints, yet how does it all fit together? The reality is that most of us get our information, and have our ideas and values shaped by the secular media, the entertainment industry, and academics of one kind or another. When we listen, truly and critically listen, to the pundits and experts and people of stature in American society who espouse all of this, we have to come to one conclusion—they are all materialists in the same vein as the communists, atheists, and tyrants of all the ages. Whether they call themselves liberals, conservatives, democrats, republicans, or whether they define themselves by any of a number of “isms” that have grown up over the ages, they all say the same thing—the only thing that we have, the only thing that matters, is the here, the now. What can be felt, touched, seen, heard, and smelled. There is only one alternative to materialism—the Faith. And there is only one organization that stands opposed to the political parties, the think tanks, the media organizations, the corporations, and others who espouse the gospel of materialism. And that sole organization is the Roman Catholic Church.

The Roman Catholic Faith, received from the Holy Spirit, guarded and spread by the Church over the centuries, presents the only alternative to the materialists. The Faith teaches that life does not end when we die. It just changes. And how we carry on this earthly existence must be understood and ordered in accordance with this fundamental truth. Don’t be confused by terms such as liberal or conservative, traditionalist, orthodox, progressive as somehow presenting the truth because they don’t. They are made by people without the inspiration from above. We do not need these ideologies and should not associate ourselves with them. Only the Faith gives us the way to live, the platform for any activity, the plan for existence because it presents the truth, the whole truth, and nothing but the truth. The Faith presents how we should live our lives, how society is to be structured, how culture, government, and economics are supposed to serve the ultimate goal of life which, as Pope Leo XIII wrote is “to attain to his own perfection” which in other words, is to be with God in the next life.

This series, “The Big Picture…And Our Place In It”, is the first ever of its kind because it ties the individual to the group, the private to the public, the micro to the macro. It shows the role of the individual in society and how the formal and informal structures of society are to work together to help us all attain salvation. This series will present what the Church has always taught—the true nature of humanity, the truth of life, the existence of an afterlife which can mean either life with Christ and the saints or eternal damnation, and how the earthly processes and structures are to work for our benefit, and out of love, knowledge, and service for God.

Part I

We all will die. How we react to that fact, tells us a lot about ourselves, and what we believe. And what we believe determines how we live our lives.

If we believe that this is the only life, that there is nothing else after this earthly existence, then we will act accordingly. Our conduct will be determined by a principle of utility—how does something affect me? Will become the primary rule of our actions. Does it feel good? Does it taste good? Do I benefit from it? Does it increase my glory, power, money, comfort? These are all the questions that will govern how we act if we live our lives not believing there is a life after bodily death and if we think that when we die we cease to exist, or go to a hole in the ground. Our lives revolve around the material and how it affects us. And this ultimately has to have profound ramifications for those around us and for society at large.

If we don’t know whether there is an afterlife, then we will hedge our bets and try to act in accordance with an otherworldliness, but that will fall away during times of trial. We’ll revert to a material lifestyle and utilitarian thinking when things become difficult because we do not have the assurance, at least in our own minds, of something greater than ourselves.

The Roman Catholic Faith gives us something greater than ourselves, and it puts all things in perspective. For instance, while we suffer on earth and that suffering may sometimes seem to never end, when put next to eternity, is it really all that horrific? Does it not become more bearable? Don’t we see a meaning in it? Because the Faith teaches us that we are pilgrims on earth as said by countless popes and saints, we know that what we do is for the purpose of gaining what pope Leo XIII said in Sapientae Christianae, to “attain to his own perfection”—that means, salvation or life in heaven. But there is a hell, and a purgatory. What we do in our earthly lives will determine where we spend eternity.

That seems harsh, doesn’t it—that some will go to heaven and eternal happiness, and some to hell with an eternity of pain? Well, it is justice. And justice can seem something else to those who are not enlightened to its workings and to those who do not understand the way justice works. You know, it never ceases to amaze me that those who scream the loudest for tolerance nowadays, also are the most critical of such a simple ideas—that our actions on earth determine our ultimate destiny, that there is hell, and there is heaven. You see, the so-called tolerant crowd really isn’t. They demand that all get the best—no matter what one does or says or is. They also either assume the mercy of the Almighty, a serious sin as we will discuss later in this series. But the tolerance crowd also makes a very serious error in understanding human nature. And that is a fundamental concern that we must address in figuring out the big picture, and our part in it.

Human Nature

The Faith takes a complete, and correct, view of human nature. We certainly cannot say that of the social, economic, cultural, and political structures, both formal and informal, in society today. Without a correct view of human nature, we cannot expect to build a society that is good for people in any sense of the word.

People want to be happy. (1718) Really happy. Not the momentary, fleeting kind. The real thing that lasts deep down even when we are having hard times. So, mankind seeks the truth 2467), and hence, God. (27; 2844-2845) Humans hate evil (1933) and strive for good (1706-1707).

Human beings are not isolated beings existing in a state of nature who only come together to protect their property as wrote John Locke from England during the so-called Age of Reason in 17^th century England. We are social creatures with whom an essential part of our nature and character is the need to be with other human beings in community. Social life is fundamental to who we are. (1879-1880) We need each other and so we seek solidarity, or sharing with those who are like us. (1948)

And that brings us to men and women. Female and male are not competitive, we are complementary. (2333) We tend to make families, not to live as lone strangers all of our lives. (1882) Hence, sexuality is very important and it must be properly used. (2332)

Because we live in the world, we have material needs, and we must work to fulfill those needs. We cannot remain idle because it is an affront to our human dignity. Human dignity requires that we work.

With this nature in mind, we move now to the purpose of our lives.

The Purpose of Life

The purpose of our lives is not just to socialize, or work or pursue truth for the sake of pursuing truth. The purpose of life is not to make money, become famous, bench press 300 pounds, win honors awards and trophies. The purpose of life is not to be the smartest, most beautiful, most popular person on earth. The purpose of life is not to be president of the USA or the wealthiest of the Forbes 400. The purpose of life is not to win wars or to make countries the greatest on earth. It’s not to get your guy or gal elected to office. It’s not to build the biggest building. No.

The purpose of our lives is to satisfy the fundamental calling we all have—to seek, to know, to love God with all of our strength (1) so that we may come to be with him in paradise (1721). For it is in paradise, in the next life, that we find true happiness—for that is where He is. (1718, 1723) The purpose of this life is to go to heaven for eternity. There is a lot that goes into finding and staying on the road to heaven.

First, we have to know where to find how we are to live. The Catechism tells us that it is found in the Decalogue (10 Commandments), the Sermon on the Mount (Matthew 5:), and the Apostolic Catecheses. (1724) We achieve salvation in our everyday acts and our daily living.

But we cannot do it alone.

Yes, we need the Holy Spirit and the grace God sends us. (1724). Prayer is an important part in keeping the channels of communication open with Him.

But we also need each other. We need each other because we are creatures of habit, because we learn from each other, because we need each other to keep us on the straight and narrow road. We need each other to provide the conditions for us to live lives in accordance with the Truth so that we can thereby gain salvation.

The vocation of humankind is to live in the spirit (1699) which includes building the economic political, social, cultural conditions that allow for a just exercise of freedom. (1740) Freedom is doing what is good and just, not doing whatever we want. (1733) Today’s society tells us that freedom, the highest goal, the reason for the war on terror, is the greatest good. We’re told that freedom is the greatest good because, we are told, it allows us to do whatever we want, without being subject to anyone or anything else. Freedom, nowadays is hedonism. It is the road to hell.

Now this is important. The Decalogue is the moral law. And the moral law is written on everyone’s hearts. All know the moral law and we cannot claim ignorance of it. (1860) If we violate one of the precepts of the 10 commandments, e.g., if we covet our neighbors wife by committing adultery, if we steal, if we murder, if we dishonor our parents, or if we put other idols in place of God, then we are eternally damned. (1861) Upon death, if unrepentant, we descend immediately to hell. (1033, 1035) This is directly from the Catechism. This is the Roman Catholic Faith, though priests, bishops, cardinals, and even the pope, may not preach it.

Well, this is very harsh you say. It is unfair. We cannot presume, though, that God will save us. To presume God’s mercy is itself a grave sin. ( )

Sister Lucia, who witnessed the BVM at Fatima in 1917 was allowed to see Hell. This is what she described from having seen in Fatima, Portugal on July 13, 1917:

"Sacrifice yourselves for sinners, and say many times, especially whenever you make some sacrifice: O Jesus, it is for love of You, for the conversion of sinners, and in reparation for the sins committed against the Immaculate Heart of Mary."

As Our Lady spoke these last words, she opened her hands once more, as she had done during the two previous months. The rays of light seemed to penetrate the earth, and we saw as it were a sea of fire. Plunged in this fire were demons and souls in human form, like transparent burning embers, all blackened or burnished bronze, floating about in the conflagration, now raised into the air by the flames that issued from within themselves together with great clouds of smoke, now falling back on every side like sparks in huge fires, without weight or equilibrium, amid shrieks and groans of pain and despair, which horrified us and made us tremble with fear. (It must have been this sight which caused me to cry out, as people say they heard me). The demons could be distinguished by their terrifying and repellent likeness to frightful and unknown animals, black and transparent like burning coals. Terrified and as if to plead for succour, we looked up at Our Lady, who said to us, so kindly and so sadly:

"You have seen hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved and there will be peace. The war is going to end; but if people do not cease offending God, a worse one will break out during the pontificate of Pius XI. When you see a night illumined by an unknown light, know that this is the great sign given you by God that he is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father.

So, you see, the stakes are high. We want to go to heaven to be with God the Father, Jesus Christ, the Holy Spirit, and our friends and family who may have gone there before us.

We know that through faith in Christ as the son of God, baptism, keeping the 10 commandments, avoiding mortal sin, we shall achieve salvation. (2068) We shall live, multiply and be fruitful. (2067)

What Does It All Mean?

We cannot make it on our own to heaven. We need each other. We need favorable social, economic, cultural, and political conditions that work to reduce temptation, promote behavior in line with the moral law, allow us to keep our ultimate goal in mind, and to help us to seek repentance when necessary.

In today’s American society, evil is institutionalized. It is normalized. It is authorized. It is promoted and advanced. Many people fall into the trap thinking that it is okay to watch pornography, to fornicate, to kill the innocent children, to steal, to allow gross economic disparities to exist, to cheat, and lie, to elevate a thing or person above and beyond God. To trash their parents and those around them.

Partly it is their fault, but it is the way of life that is espoused and repeatedly reinforced in all aspects of existence in 21^st century America. Movies, music, advertisements, the media, bosses, the economic system, the definition of success and the purpose of life, a corrupt political system all teach people that it is about the here and now only and teach people that what is wrong is in fact right and that what is right is in fact wrong. They don’t call right “wrong”, they call it intolerant, or backwards, or divisive, or hateful. The effect is the same—to frighten people from doing what is right and to have them doubt the Faith.

Killing unborn children and contracepting is enshrined in the Constitution of the United States. Economic systems that treat people as objects, as things, as mere producers-consumers, are protected in law and idolized. There is no mention of God, in fact, He is chased constantly from the public sphere. There is not an American movie made that does not have immoral sex in it or gratuitous violence.

This culture of death—and it is a culture of death because it leads to the damnation of souls as well as the ending of life in this world—is all around us. It permeates all aspects of our existence and sends many to hell because they do evil, thinking it is right, and they do not repent. People act in accordance to the acceptable social norms, the modes of behavior, which will damn them to hell if they die without repenting. They do what others do thinking it is right or at least okay, and that God will forgive them or at least not look harshly on them for not doing what is right. They are wrong for God’s mercy is not presumed and there is no such thing as invincible ignorance.

If you murder after having been told it is okay to kill in cold blood with no provocation, you still commit mortal sin. If you do not repent, you will go to hell upon death. So it is with all of the other grave sins that the Faith reminds us about. And we will cover those in later editions of this program.

What are we to do?

The short answer is to know and live the truth with others who are like us. That means that we must create the conditions for such a community, albeit a small one.

The political, economic, social, and cultural systems of a society must be organized in accordance with the Truth, and countries must ultimately come under God and the Catholic Church—i.e., these societies, and countries, must advance His will and help people to fulfill their vocation of living in the spirit, of living a moral and good life so that they may attain heaven. We cannot expect to suddenly change those who have created the culture, a culture of death in America, but we can pray for their conversion, which could come at any time as it did with the emperor Constantine in the early fourth century.

The conditions for a community that teaches the truth and the Catholic way of life, and that reinforces proper behavior, must necessarily involve the creation of social and economic systems that provide for such a group to exist and prosper in the material world.

We shall explore this and so much more in more detail in this, “The Big Picture… And Our Part In It.”

Part II

SINS THAT SEND US TO HELL;

REPENTANCE THAT CAN SEND US TO HEAVEN

Welcome to Part II of The Big Picture, and Our Place In It. As usual, we will be discussing the teachings of the Roman Catholic Faith as summarized and detailed in the Catechism of the Catholic Church.

You know, we don’t hear much these days about sin. Priests, bishops, cardinals, even the pope himself, are all silent on the matter. We hear about feeding the poor, stopping social injustice, knowing Christ, the events in the Gospels, saving unborn children, helping immigrants. But we don’t hear about sin.

Yet sin is the most important issue that should concern us. Why?

Because unrepented, sin leads to eternal damnation. An eternity in the fires of hell. This is the vision of hell that the Blessed Virgin Mary gave to Sr. Lucia in 1917 at Fatima, Portugal (which, by the way, the Roman Catholic Church determined in October, 1930 that the apparitions were worthy of belief and devotions to Our Lady of Fatima was authorized under the title of Our Lady of the Rosary.) Well, here is the vision of hell:

So. Just what is sin?

Well, if you take a hard look at sins, they consist of slights, or affronts, to relationships. That’s right. Our relationship directly with God and our relationship with Him through others whether those others be family members or others with whom we come in contact. That is good to know, isn’t it? Haven’t you had a friendship or a romance or a family tie where you may have hurt someone, perhaps intentionally or unintentionally, by what you said or did? Now, in some of those instances you knew that you had broken a rule, a term, a condition, or crossed a boundary by what you said or did. The Faith merely sets forth the terms, the rules, the way, we are supposed to treat our friends, neighbors, family, ourselves, and, ultimately, God. It’s nice to know the boundaries of a relationship, isn’t it? Especially the most important ones.

Sin is word (or utterance), deed or desire contrary to the eternal law. (1871) It is an offense against God as it rises up against God in a disobedience contrary to the obedience of Jesus Christ. (1871)

Sin is contrary to reason. It wounds man’s nature and injures human solidarity. (1872) Sin damages communion with the Church, and unity with others. (1440)

Because man is spirit and flesh, there is a struggle within his heart, and this struggle is the “heritage of sin”. (2516) The root of all sins lie in man’s heart. (1873) “only the light of divine Revelation clarifies the reality of sin and particularly of the sin committed at mankind’s origins” (387) In other words, as the Catechism clearly explains, without the grace of knowledge that God gives us, we will tend to view sin as a developmental flaw, a psychological weakness, a mistake, or the consequence of an inadequate social structure. But sin is an abuse of the freedom that God gives to created persons. This freedom is supposed to be used to love Him and to love others. (387)

Freedom is the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one’s own responsibility. By free will, one

shapes one’s own life. Human freedom is a force for growth and maturity in truth and goodness. (1731) The choice to do evil, to disobey, is an abuse of freedom and leads to `slavery of sin.’ (1731) The more that one does what is good, the freer one becomes and there is no true freedom except in the service of what is good and just. (1733) Hence, we need to engage in activities and habits that reinforce doing what is good and right. We need other people to help in that regard. Knowledge of the good, ascesis (i.e., a discipline), and “progress in virtue” all help to enhance mastery over the will of others. (1734)

Types of Sins

Every act directly willed is imputable to the author of the act. (1736) Sins have various levels of gravity or seriousness and these are determined by their objects. (1873)

Mortal sin destroys charity in the heart of man by a grave violation of the law of God. (1855). Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent. (1857) Grave matter is contained in Mark 10:19: “Do not kill, do not commit adultery, do not steal, do not bear false witness, do not defraud, honor your father and your mother.” If not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and “the eternal death of hell”. (1861)

Venial sin is a less serious sin than mortal sin, but it weakens love, or charity, and it shows a disordered affection for created goods. It impedes the soul’s progress in the exercise of virtues and the practice of moral good and it disposes us little by little to commit mortal sin if not repented. (1861-1863)

A third category of sin is blasphemy against the Holy Spirit—ie., one who deliberately refuses to accept the mercy of God by repenting and rejects the forgiveness of sins. This is a great hardness of heart and can lead to final impenitence and eternal loss. (1864)

Sin leads to the willingness, or proclivity, to commit further sin. Some sins are called “capital sins” because they cause other sins. Hence, pride, avarice, envy, wrath, lust, gluttony, sloth all cause other sins. (1866) Sin tends to reproduce itself and to reinforce itself. Sin creates “structures of sin” which is the effect of personal sin and which causes the victims of sin to sin themselves, thereby constituting “social sin”. (1869, 1865)

While sin is personal, we assume responsibility for the sins of others as described in 1868 of the Catechism. Cooperation in the sins of others makes us liable for the sins of these others. We cooperate in other’s sins by doing the following:

--participating directly and voluntarily in them

--ordering, advising, praising or approving these sins

--not disclosing or not hindering them when one has an obligation to do so

--by protecting evil doers

Sin and Conscience

There is a lot of error floating around out there these days that will send you and anyone else who believes in it to hell. One error is that if we mean well, then all is well. Perhaps the greatest error is that everyone’s conscience is the ultimate arbiter of truth or doing what is right or wrong. Of course, in this case, the conscience is really nothing more than what the person wants to do and that is usually dictated by passion, desire, fear, or ideas that are simply wrong. To understand these errors, you have to understand how the Faith defines conscience and just how the Church defines sinfulness. You see, it’s not up to our own little ideas of right and wrong. Good and evil is objective and discoverable if one is properly formed in the understanding of these things.

The Faith teaches that the morality of human acts depends on the object chosen, the end in view (intention), and the circumstances of the action. (1750)

The object of an act is the “good” toward which the will deliberately directs itself. (1751)

Intention resides in the acting person. (1752)

Circumstances include the consequences of an act and they contribute to either increasing or diminishing the moral goodness or evil of human acts. However, they cannot change the moral quality of acts themselves. (1754)

Good intentions cannot justify evil actions. In other words, the end does not justify the means. (1759) Morally good actions must include a good object, a good intention, and good circumstances. (1760)

But the Faith does not leave it up to us to determine what is evil and what is not. We alone do not determine sin or grace. This is the type of error that sends us to hell. A lot of people who call themselves “Catholic” think that if they follow their conscience then they can do no wrong. They have a false idea of freedom, as we previously discussed, but most importantly, they have a false idea of conscience.

The Roman Catholic Faith defines what conscience is:

“Deep within his conscience, man discovers a law which he has not laid upon himself but which he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, sounds in his heart at the right moment…For man has in his heart a law inscribed by God….His conscience is man’s most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths” (1776)

Conscience is the truth, then—the law of God. Hence, it is the judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. (1778) The uprightness of moral conscience is required for this to occur. (1780) This can only be guaranteed by the development of such an upright and moral conscience through informing the conscience and enlightening moral judgment by forming well such a conscience through education. That education must be in accordance with the Word of God. (1783-1784). There is no such thing as invincible ignorance. One cannot be ignorant and claim no culpability. (1791)

Some “rules apply in every case.” These are one may never do evil so that good may result (i.e., the end does not justify the means); whatever you wish that one would do to you, you do so to them; and “it is right not to do anything that makes your brother stumble.” (1789)

We have an objective list of sins that are wrong, are morally reprehensible, regardless of the circumstances, object, or intention that we may have. (1761) The Catechism organizes these sins in accordance with the Decalogue, the 10 Commandments, which are described in Part Three of the Catechism, entitled Life In Christ.

So, let’s start.

Sins that Cry to Heaven

Since the Council of Trent in the 16^th century, the Church has always taught that the Ten Commandments are obligatory. (2068) The Ten Commandments, or the Decalogue are revealed truths though they are capable of being understood by reason. (2070)

Some sins are so bad that they “cry to heaven” and hence are mortal. They may or may not be discussed in the Decalogue, but remember, they are mortal, and if un-repented send you to hell. These are the blood of Abel, the sin of sodomy, the cry of the people oppressed in Egypt, the cry of the foreigner; the cry of the widow and the orphan; and injustice to the wage earner. (1867)

First Commandment

The First Commandment is: “I am the Lord your God…You shall have no other gods before Me.” (Part Three, Chapter One, Article 1.)

Voluntary doubt about the faith disregards or refuses to hold the Faith as true. Involuntary doubt is hesitation in believing, and difficulty in overcoming objections and anxieties in connection with accepting the faith. Doubt leads to spiritual blindness and grave sin. (2088)

Incredulity is the neglect of revealed truth or the willful refusal to assent to it. (2089)…is a sin.

Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and catholic faith. (2089)…is a sin

Apostasy is the total repudiation of the Christian faith.(2089)…is a sin

Schism is the refusal of submission to the Roman Pontiff or of community with the church.(2089)…is a sin

Despair is man ceasing to hope for his personal salvation from God or for attaining forgiveness of his sins. (2091)…and it is a sin

Presumption—either upon mans own capacities to be saved or he presumes upon God’s almighty power or his mercy. (2092)….and it is a sin

Indifference—neglect or refusal to reflect on divine charity. (2094)…and it is a sin

Ingratitude—failure or refusal to acknowledge divine charity and to return love for love. (2094) and it is a sin

Lukewarmness—hesitation or negligence in responding to divine love. (2094)….and it is a sin

Acedia—spiritual sloth that goes so far as to refuse the joy that comes from God. (2094)

Hatred of God—it comes from pride. (2094)

Superstition—(2111) means that we put the efficacy of prayers and sacraments and rituals in their external meaning and not in the depth of the internal commitments we have.

Idolatry (2112-2114)—divinizing what is not God. This means honoring and revering a creature in place of God. Such a creature could be race, the devil, power, pleasure, ancestors, money, the state of New York, the USA, the University of Notre Dame, the love of an old girlfriend and so forth. Pick your idol…it is a sin.

Divination, Magic, Sorcery (2115-2117)—e.g., Harry Potter---is a sin.

Irreligion (2118-2122) which consists of tempting God, sacrilege, and simony…all sins. These mean, respectively, putting God and his love to the test (e.g., Satan tempting Jesus to throw himself from the top of a mountain; calling on God to lower himself from the cross). Sacrilege is a way to profane or treat unworthily the sacraments and other liturgical actions, places, persons things consecrated to God. (e.g., taking Holy communion while in a state of mortal sin) Simony is the buying and selling of spiritual things.

Atheism (2123-2126)—denying the existence of God and, generally, with it, goes the thought that man can be perfected on earth through economic or social means….a sin

Agnosticism (2127-2128)—the belief of not being able to determine the existence of God…a sin

While the faith speaks of the virtue of religion, it requires us to adore, pray

to, sacrifice for, make and keep promises and vows. (2095-2103) Failure to do these things are also sins.

Second Commandment

“You shall not take the name of the Lord your God in vain”

This commandment is about respect for the Lord’s name. Therefore, one cannot abuse God’s name.

Specific sins: promises made in the Lord’s name and then broken (2147); blasphemy (speaking ill of God or speaking words of anger or hatred against Him) (2148); oaths misusing God’s name (2149) such as a lack of respect (e.g., saying “oh my God” during sex) or magical incantations; false oaths (2150); perjury (2152)

Interestingly enough, oaths by illegitimate civil authorities must be refused.

Third Commandment

“Remember the Sabbath day, to keep it holy.”

Failing to attend Mass on Sunday or a day of obligation is a grave sin. (2182) One cannot perform work on Sunday or holy days of obligation such that the worship of God is hindered. (2185)

Fourth Commandment

The Fourth Commandment, “opens the second table of eh Decalogue” says the Catechism in section 2197. It deals with relations towards others particularly towards family neighbors, friends, and society at large. It regulates behavior and values in the areas of life, marriage, earthly goods, and speech. It sets forth positive duties, which, if violated, constitute sin. Additionally, the Fourth through the Tenth Commandments list prohibitions which if ignored, results in grave sins.

“Honor your father and your mother”

“A man and a woman united in marriage, together wit their children, form a family” says the CCC 2202. Public authority has an obligation to recognize it. The family is the original cell of social life. CCC 2207.

Therefore, civil authority has a grave duty to “acknowledge the true nature of marriage and the family, to protect and foster them, to safeguard public morality, and promote domestic prosperity.” (2210) The political community has a duty to do the following:

--provide for the freedom to establish a family, have children, and bring them up in keeping with the family’s own moral and religious convictions; protect the stability of the marriage bond and the institution of the family; provide the freedom to profess one’s faith, to raise one’s children in it, and to hand it on; guarantee the right to private property, to free enterprise, to obtain work and housing, and the right to emigrate; provide the right to medical care, assistance for the aged, and family benefits; protect the security and health of all from drugs, pornography, alcoholism; guarantee the right of families to associate and represent themselves before social authorities; (2211) guarantee a school for the children that corresponds to their own convictions (2229)

Civil authorities are supposed to “give outward expression to a just hierarchy of values” to allow for the exercise of freedom and responsibility by all. Personal interest cannot be the reason for policies or laws when such personal interest is against that of the community.(2236)Political authorities must protect the fundamental rights of the human person and political rights cannot be suspended without legitimate and proportionate reasons. (2237)

Citizens have a duty to contribute to the good of society, to submit to legitimate authorities, and to fulfill roles in the life of the political community. (2239) Therefore, one must pay taxes, to exercise the right to vote, and to defend the country. (2240) Citizens have a duty to voice their just criticisms of that which seems harmful to the dignity of persons and to the good of the community. (2238) We are required to “refuse obedience” to civil authorities when their demands are contrary to those of an upright conscience or when the civil authorities are contrary to the demands of the moral order. (2242) “We must obey God rather than men” (2242; Acts 5:29) Citizens have a right to defend their rights and those of fellow citizens against the abuse of authority. (2242) Armed resistance to oppression by political authority is legitimate when the following is present: 1) certain, grave, and prolonged violation of fundamental rights; 2) all other means of redress have been exhausted; 3) resistance will not provoke worse disorders; 4) there is well-founded hope of success; and 5) it is impossible reasonably to foresee any better solution.(2243) The Church can pass moral judgments on matters related to politics whenever the fundamental rights of man or the “salvation of souls requires it”. (2246)

Parents have a duty to educating their children to “fulfill God’s law.” (2222) Parents must create a home (2223) and to provide a good example to their children.

Children must show respect for their parents. This is known as filial piety and it includes obedience. This obedience is required when they live at home, as well as when they are not at home. (2215-2217.) Children must give their parents material and moral support in old age and in times of illness, loneliness, or distress. (2218)

Parents and children are required to forgive each other generously and tirelessly for “offenses, quarrels, injustices, and neglect.” (2227) Children have the right and duty to choose their profession and state of life and to do so in a trusting relationship with their parents. (2230)

Fifth Commandment

“Thou shalt not kill”

Legitimate defense of persons and societies is a grave duty for those responsible for the life of another, the common good of the family, or of the state. (2263, 2265) Preserving the common good of society requires rendering the aggressor unable to inflict harm. (2266)

Eugenics and public health concerns cannot justify killing. (2268)

The following are grave sins: (2268, 2269)

Infanticide

Fratricide (the killing of one’s brother or sister)

Parricide (murder of a father, mother, or close relative)

Spousal murder

Exposing someone to mortal danger without grave reason

Refusing assistance to one in danger

Usurious and avaricious dealings that result in the hunger and death of others commit homicide.

Un-remedied famines.

Anyone who acts to bring about the death of another by not acting in a proportionate means even if he or she does not have the intention to do so.

Abortion (2270) and we should note that formal cooperation in it results in immediate excommunication. (2272)

Euthanasia (2277). The sick and aged should be helped to lead normal lives.

Suicide (2281)

Scandal (2284). This is an attitude or behavior which leads another to do evil, (2284), and anyone who uses the power at his disposal in such a way that it leads others to do wrong is responsible for the evil that he has directly or indirectly encouraged and hence guilty of the sin of scandal. (2287) Those in authority who commit scandal are especially culpable of a grave sin. (2285) Scandal can be brought about by laws, institutions, fashion, or opinion all of which can lead to the decline of morals and the corruption of religious practice. (2286) Failure of society to provide for the health of citizens in a society by allowing for food and clothing, housing, health care, basic education, employment, and social assistance. (2288)

Idolizing the body by sacrificing all for physical perfection and success at sports. (2289) The use of drugs. (2291) Excess of any kind (i.e., food, alcohol, tobacco, medicine, speed). (2290) Organ transplants without the informed consent of the donor. (2296) Experimentation on human beings in such a way as the risks are disproportionate to the experiments or is done without the approval of the subject. (2295) Kidnapping and hostage taking. (2297) Torture which is physical or moral violence to extract confessions, punish, frighten or satisfy hatred. (2297) Amputations, mutilations and sterilizations performed on an innocent persons are against the moral law. (2297) Care and attention to the dying. (2299) Disrespect of the dead. (2300) All should be buried.

Anger, a desire for revenge. (2302)

Hatred, which is one deliberately wishing evil to a neighbor. (2303)

Breaking the peace by failing to safeguard goods, communication between men, respect for the dignity of persons and peoples and the “assiduous practice of fraternity”. (2304) Renouncing violence and bloodshed in such a way as to harm the rights and obligations of other men and societies. (2306)

Waging an unjust war. (2309) A just war requires the following: the damage inflicted by the aggressor on the nation or the community of nations must be lasting, grave, and certain; all other means of putting an end to the aggressor’s damage must have been shown to be impractical or ineffective; there must be serious prospects of success; and the use of arms must not produce evils and disorders graver than the evil to be eliminated. The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.

Failure to treat non-combatants, wounded soldiers, and prisoners with respect and with humaneness. (2313) Actions contrary to the law of nations and the universal principles are crimes and blind obedience does not excuse these violations.

Accumulation of arms by the arms race. (2315)

The production and the sale of arms must be regulated. (2316)

Sixth Commandment

“You shall not commit adultery.”

Now, there are two major parts to this commandment.

First, the failure to accept one’s sexual identity. (2333) What does that mean? It means that we must understand that between men and women physical, moral and spiritual differences and the essential complentarity between the sexes which are oriented toward the goods of marriage and the flourishing of family life.

Chastity is a virtue involves the integrity of persons and the gift. (2337) It is a personal task but it involves a cultural effort. (2344) in that it presupposes all receiving information and education in the truth.

The grave sins against chastity are:

Lust, a disordered desire for or inordinate enjoyment of sexual pleasure isolated from its procreative and unitive purposes. (2351)

Masturbation, which is the deliberate stimulation of the genital organs in order to derive sexual pleasure. (2352)

Fornication, which is carnal union between an unmarried man and an unmarried woman. (2353)

Pornography is the removal of real or simulated sex from the intimacy of the partners in order to display them to third persons. (2354) Civil authorities have the requirement to prevent the production and distribution of pornographic materials.

Prostitution. (2355)

Rape. (2356)

Homosexual acts. (2357)

Violation of fidelity between married persons. (2364-2365) Adultery, or marital infidelity, is a great sin. (2380)

Artificial contraception. (2370)

The state’s use of coercive or authoritarian means to regulate demographics. (2372)

Artificial insemination and artificial fertilization. (2376)

Divorce. (2384-2385).

Polygamy. (2387)

Incest (2388)

Free union, or living together without the canonical and juridical requirements. (2390)

Trial marriage, or a test to see if a couple can stay together. (2391)

Seventh Commandment

“You shall not steal”

There are many parts to this Commandment. Some of them you may not expect.

Failure to keep promises and to observe contracts (2410)…is a sin

Games of chance or wagers if they deprive someone of their necessities. (2413)..are sins

Human enslavement. (2414) which includes the reduction of people to merely means of production or making money through violence.,,,is a sin

Causing animals to suffer or die needlessly. (2418)…is a sin

Treating animals with such affection as should be reserved only for humans. (2418)….is a sin

The Church makes moral judgments about the “economic and social matters…when the fundamental rights of the person or the salvation of souls requires it….”(2420)Therefore, the Faith deems as evil and grave sins entire systems. Any system in which social relationships are determined entirely by economic factors is contrary to the nature of the human person and his acts. (2423) Theories that make profit the exclusive norm and ultimate end of economic activity is morally unacceptable. (2424) A system that subordinates the basic rights of individuals and groups to the collective organization of production is contrary to human dignity and every practice that reduces persons to nothing more than a means of profit enslaves man. (2424) Totalitarianism and atheistic ideologies such as communism or socialism. Capitalism in which regulation is solely by the law of the marketplace. (2425)

The Faith sets forth permissible human economic activity in terms of what is sinful and what is just. That is covered in sections 2426 through 2463. What I will do is to address the main points here, for we have another edition of The Big Picture that will involve these, and similar, important matters.

The Faith states that economic life is not meant merely to multiply goods or increase profit. It is ordered to the entire human community. (2426) Work is a duty. (2427) so not to work when one is able is a sin. Everyone is to make legitimate use of his talents to contribute the abundance that will benefit all and to harvest the just fruits of his labor. (2429)

The State is supposed to insure private property and the freedom to work as well as a stable currency and efficient public services. (2431) Failure to do so, well, it is a sin. Business owners must be responsible for the economic and ecological effects of their enterprises on society and they must provide access to employment to all without unjust discrimination. (2432-2433) Businesses must pay a just wage to allow for legitimate fruit of work. (2434) Strikes are morally legitimate and cannot be banned (2435) and payment of social security is morally required. (2436). Rich nations have a grave moral responsibility towards those unable to ensure the means of their own development. (2439)

Eighth Commandment

“You shall not bear false witness against your neighbor.”

Catholics are to give witness to the truth by their lives, even unto martyrdom. (2472, 2473)

False witness, an untrue public statement, and perjury, a false statement under oath, are grave sins. (2476)… are sins

Rash judgment (2477) which is when one assumes as true, without sufficient foundation, the moral fault of a neighbor… is a sin.

Detraction (2477) which is disclosing, without objectively valid reasons,

the faults and failings of others to a third party who did not know them…is a sin

Calumny (2477) which is remarks contrary to the truth harms the reputation of others and gives occasion for false judgments concerning them…is a sin.

Flattery, adulation, or complaisance that encourages and confirms another in malicious acts and perverse conduct. (2480)…all are sins

Boasting. (2481)..yes boasting….is a sin

Irony, if it is aimed at disparaging someone by maliciously caricaturing some aspect of his behavior. (2481)….is a sin

Telling a lie. (2482)…is a sin

Revealing the secret of the sacrament of reconciliation. (2490) …..is a sin

Breaking professional secrets. (2491)…are sins

Social communications media must serve the common good. (2494) Hence, the media must publish truth and be within the moral law. (2494) The media must build solidarity. (2495) Public authority has to make sure that morality is not harmed and so must publish laws in that regard. (2498) Reputations and the truth must be protected, and manipulation of public opinion is strictly forbidden. (2498) Determining and suppressing “thought crimes” is immoral. (2499)

Bishops must protect and promote sacred art. (2502-2503) or else they sin

Ninth Commandment

“You shall not covet your neighbor’s wife.”

Concupiscence, any form of intense human desire, is a grave sin. (2515)

Chastity, or sexual rectitude, is one of the three requirements for being “pure of heart.” (2518) (The other two are charity and love of truth/orthodoxy of faith.)

Modesty keeps hidden what must be hidden to maintain the dignity and solidarity of persons and to protect a person’s intimate center. (2521) Modesty includes patience, decency and discretion, violations of these precepts in speech or dress or action are sins. (2533)

Again, the social communications has a responsibility must show concern for respect and restraint (2525) and those in education must give instruction in accord with the moral law. (2526)

Tenth Commandment

“You shall not covet your neighbor’s goods”

Theft, robbery, fraud, (2534) greed, avarice, (2536) envy (2539) are all serious sins. Attachment to material things blocks one from going to heaven. (2544)

Well that is a lot to think and pray about. But to gain eternity it is not easy.

Part III

Government, Business, The Media, and Associations”

So far in this series known as The Big Picture…and Our Place In It, we have spoken about an overview of how personal conduct relates to public structures. Part I was a discussion of human nature that is essential to understanding how the micro, that is individual actions, relate to the macro, or the wider society. In Part II, we concentrated on the individual as we spoke about sin and how we can end up in hell.

We oftentimes hear from the “mainstream” Catholic press and media, as well as from priests, and bishops, that life is all about “personal holiness”. The Pope himself has mentioned the importance and the necessity of “personal holiness”. But what seems to have been forgotten is that we are not islands—we need others because of our human nature, yes. But we need each other because that is the best way to work out our salvation. There is something called “community holiness”, and what this means is that the social order must protect the moral order. Society must be built and managed in such a way as to allow, build, and promote virtue. The formal and informal means to insure right and moral action must be in place to help all of us along to heaven. We can’t do it alone, we need other human beings. If the social, economic, governmental and other systems are not oriented with the ultimate goal of man in mind (i.e., salvation) and if these systems are not properly organized with the correct understanding of human nature, then evil results on a grand scale. I don’t think anyone can argue that has become the situation in the USA and Western Europe today.

So, in Part III, we focus on that wider society in which we find ourselves. We examine the principles by which the Faith has said we should order society. A society built in accordance with these principles is necessary for the salvation of souls, or, as some would say, the perfection of man by being able to enter heaven. The Faith’s conception of society is designed to accomplish the end of man—to be with God Himself. (1878) When social and governmental and economic structures are ordered in such a manner as to go against God and His will, then sin is rampant, people suffer, societies decline and die, and souls are lost.

There is a good argument that the Middle Ages, called by some as the “Dark Ages”, were actually the best time to be alive for the average man and woman. You see, society in Europe was clearly set up with the dynamics we describe herein, and while there were individuals, rulers, clerics, and even popes who committed grave sins, the economic, social, and political systems worked very well for more than 1,000 years in protecting the moral order and hence, saving souls. Since the 16^th Century, this social, economic, and political system has undergone an enormous assault that has resulted in much societal chaos, widespread pain and misery, the rise of a military or police state, and ever present, ever more acceptable decadence.

It is significant that the Catechism of the Catholic Church places the way society should work in Chapter Two of Part III and names it “The Human Community” which comes right after Chapter One, entitled “The Dignity of the Human Person.”

So, without further ado, let’s proceed with describing how society should be ordered, how the important institutions of government, media, business, and associations are to be integrated and structured to provide for the most happiness, the greatest health and welfare of all by protecting and advancing the moral order so as to allow for the salvation of souls for all eternity.

Unless indicated otherwise, everything in this program comes from the Catechism of the Catholic Church. The Catechism provides us with the principles, goals, and purposes of the matters which we are about to discuss. More detailed discussions of all of this are warranted, and we hope to be able to do so in the days to come. Also, we have received a request to publish the text of “The Big Picture…And Our Place In It”. We plan on making that happen thanks to you, the listening audience, and, thanks to the Holy Spirit.

Okay, let’s move to on to The Big Picture… And Our Place In It Part III”.

Society and Its Government

Human beings must live in society—it is a requirement of our nature and not an “extraneous addition”. (1879) Living in society allows us to develop in accordance with our nature. Every social organization must have the human person, and the ultimate goal of life (i.e., salvation) as the ultimate goal, or object, of its efforts. (1891-1892)

A society is defined as a grouping of person who are bound together organically by a principle of unity that goes beyond each of them. (1880) So, societies can be of all types, sizes, and composition. Societies may be large or small; groups or countries. Since many a unifying principle exists, societies could then come about for a number of reasons and unity may be a result of any of a number of difference reasons, all of which are legitimate. The Faith recognizes and promotes diversity, but not as that term is thrown around today. We shall discuss the Faith’s meaning further in this piece.

Therefore, in the following discussion, remember that while much of what is discussed may seem to militate towards the national community, or society, the principles and values announced by the Faith apply to entities much smaller, and to the world community at large. Government does not necessarily mean the formal instruments of civil administration in a country or a political subdivision. It also refers to how the society, of whatever type or size, is lead.

Society must promote the exercise of virtue, not obstruct it. (1895) Virtue leads to salvation, and material needs must be adequately satisfied so that the material, or physical, does not become a reason for stumbling in this life on our way to heaven.

Government is a necessity, just as the family is a necessity, in any society. (1882) Government must be true to the principle of subsidiarity which is the idea that a “community of a higher order should not interfere in the internal life of a community of a lower order”. (1883) If government violates this principle of subsidiarity, the government threatens personal freedoms. The government ,or a society of the higher order, must support and help to co-ordinate activities of the lower communities; however, this government or society of the higher order cannot interfere in that lower society’s workings. (1883) Subsidiarity stands opposed to all ideas of collectivism and is the way to harmonize relations between individuals and society. (1885) Indeed, along that line is a concept made very clear to me by a Nigerian Monsignor. When asked how the Faith can be reconciled to African societies, the tribes that very much comprise the social and economic landscape of African life, the Monsignor told me “We are because I am. And I am because we are.” An individual cannot help but exist in a context—that context is known as others, as the group, as the society as the Faith describes it. To believe otherwise is to cut people loose as individuals without any support system, without any help. To believe and practice otherwise is to doom people to failure and worse. Therefore, we all must have an individual identity that is part and parcel of the group identity, which group is composed of individuals. There must be a harmony between the individual, and the group.

Now, governments, political systems, and even societies, must comply with certain objective values or requirements if they are to be legitimate. For instance, government must respect the fundamental rights of the human person and the conditions for the exercise of freedom, as defined by the Faith. (2254) Those responsible for governing society must do so as “ministers of divine providence.” (1884) Government must exist and exercise its powers within the moral order and for the purpose of protecting the moral order. (1923) The authority to govern in accordance with the moral order and the eternal law derives from God. (1899) Government is legitimate only if it exercises its authority for the common good of the group concerned and if it employs morally licit means to attain it. (1903) These passages from the Catechism strongly indicate that governments can lose their moral legitimacy. (Incidentally, we shall address the Roman Catholic response to this in Part IV of the Big Picture.)

We hear a lot about “the common good” these days and in election years—it’s a phrase that is catching on. What does it mean in terms of the Roman Catholic Faith?

The common good is the “sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily.” (1906; 1924) To repeat a common, but necessary theme, the common good is the way to allow people to reach salvation—it is the best way to keep people from stumbling.

The common good has three elements: respect for the person, to include respect for fundamental and inalienable rights (1907, 1930); the social well-being and development of the group itself (the satisfaction of material needs, suitable culture and information, the ability to have and raise families) (1908); and peace (stability and security of a just order and the protection or security of the individuals and groups) (1909).

Failure to respect fundamental rights, by flouting them, or refusing to recognize them with positive legislation undermines the society’s own moral legitimacy and, and as a result, authority must come to rely on force or violence for its continued existence and obedience to itself. (1930) Fundamental rights apply to all people, regardless of their beliefs, sex, color, social conditions, language or religion. (1935) Therefore, government cannot deny these rights to people on these grounds, or on any grounds for that matter. It is important to understand that the under-girding for this principle in the Catechism is that all humans are equal. What this means is that all humans are redeemed by the sacrifice of Christ, all have souls, and all are called to “beatitude” with Him. (1933)

The form of government—whether it is a democracy, a monarchy, a republic, a dictatorship, an oligarchy— and the appointment of rulers, are left to the people. The Faith does not prescribe nor does it proscribe one or the other form. Indeed, it states clearly “The diversity of political regimes is legitimate, provided they contribute to the good of the community.” (1901, 1922) However, the government must not behave in a despotic manner. And, it must act for the common good as a moral force based on the true idea of freedom and a sense of responsibility. (1902) Those who govern must keep the proper view of matters and understand that transcendence of God and His laws, or else, totalitarianism will result. (2257) We can see from this that the Faith wants the moral order upheld so as to allow souls to be saved. If a republican form of government, a monarchy, a parliamentary form of government, even a government with appointed leaders, acts for the common good, then the Faith legitimates that government. The Faith does not dictate one form of government. It does not demand that all countries become democracies or monarchies.

However, each government and society must, by necessity, assume a controlling or operating vision of man and his destiny. (2244) Governments and society must therefore sets forth a hierarchy of values and a “line of conduct” which could be at odds with the values and conduct set forth and demanded by God. (2244) Only the Church, the Faith, has clearly recognized man’s origin and destiny in God, the Creator and the Redeemer. Therefore, the Faith invites political authorities to measure their judgments and decisions against the inspired truth about God and man. (2244) Without the light of the Gospel, societies and governments will become totalitarian. (2257)

Laws, rule of conducts enacted by competent authority for the purpose of creating the common good. (1951) All laws must be based on the eternal law, the law of God. The eternal law is an “ordinance of reason” as it promotes and extends the rational order established among living creatures for the purpose of assisting them to gain heaven. (1951) Along this line, the laws that must be enacted are the following:

1) to protect public morality and social progress (2498);

2) to safeguard the family, marriage, public morality, and prosperity (2210-2211);

3) to keep pornography from the public view (2354);

4) provide the security for all to enjoy the fruits of their labor (2431);

5) to protect religious liberty (2108);

6) to achieve and guard the well-being of the citizens (2372).

It’s important to note that the Faith recognizes that no “legislation could by itself do away with the fears, prejudices, and attitudes of pride and selfishness which obstruct the establishment of truly fraternal societies” where everyone finds in every other person a neighbor. (1931) Authority must “strengthen the values that inspire the confidence of the members of the group” and encourage them to put themselves at the service of others. This participation begins with education and culture. (1917)

Unjust laws or “measures contrary to the moral order” are not binding in conscience. (1903) Authority turns into abuse when unjust laws come into being or when measures contrary to the moral order are taken.

Business and Economics

The Faith rejects communism, socialism, and, yes, capitalism, as economic systems. (2425) Specifically, and explicitly, the Faith rejects and refuses to “accept in the practice of capitalism, individualism and the absolute primacy of the law of the marketplace over human labor” as that fails social justice for there are many human needs which cannot be satisfied by the market (2425) Likewise, the Faith rejects centralized planning as that perverts the basis of social bonds. (2425)

The Faith proposes a middle ground, a third option to what is frequently the only discussion today. That third option has been called “distributism” (though not in the Catechism). This third option includes reasonable regulation of the marketplace and economic initiatives. In arriving at this third, best way, of ordering economic, and ultimately social and moral life, the Faith denounces any system in which “social relationships are determined entirely by economic factors” as being contrary to the nature of the human person and his acts. (2423) Any system, or theory, that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable. (2424) Also, any system, or theory, that subordinates the basic rights of individuals and groups to the collective organization of production contravenes human dignity. (2424)

So, distributism operates on a premise that “economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the service of persons, of the whole man, and of the entire human community.” (2426) What does this mean? It means that the temporal common good of men is important as it must be ordered to the sovereign Good, the ultimate purpose of life and of all people. (2458) Goods, economics, material items, must serve man in that it helps man to attain perfection—beatification—heaven. (1721; 2461)

(A quick digression—in 1721, the CCC states that “God put us in the world to know, to love, and to serve him, and so to come to paradise. Beatitude makes us partakers of the divine nature and of eternal life. With beatitude man enters into the glory of Christ….” In other words, we are on earth with the goal of being with Him. All things on earth must be ordered in that direction. That includes economic systems. Economic systems must support the proper moral order.)

Okay, now allow me to explain in my own words what this means in the economic context. If men want, then sin is easily committed out of this want. If men have a surfeit of goods, too many things, then sin is easily committed out of greed for more and the obscuration of God and His truth in the pleasures of earthly things. Hence, economics must achieve a mean, a middle ground that provides all with the essentials but not with so much as to allow wealth or goods to be inordinately amassed. Man must not have too little, nor must he have too much. In either direction, his ability to work towards his salvation is severely threatened.

And there are other considerations for this economic system set forth by the Roman Catholic Faith.

First, work must be performed by every human being. It is a duty. (2427) The CCC cites to 2 Thess. 3:10 which states “if any one will not work, let him not eat.” Work hones the talents from the Creator, it is redemptive by having one endure the hardship of it as Christ did in carrying the cross, (2427) and to allow for the provisioning for his life, that of his family, and best serving the human community. (2428).

Second, all have the right of economic initiative. (2429) This means that everyone should have the ability and the right to make a living, to contribute to the abundance that will benefit all, and to harvest the just fruits of his own labor. (2429)

Third, disputes between the various interests in the economic system must be resolved by negotiation that respects the rights and the duties of each of the social partners (owners of business enterprises, wage earners, public authority). (2430) Strike is morally legitimate unless accompanied by violence or the objectives are not linked with the working conditions or against the common good. (2435)

Fourth, the state has certain responsibilities. They are the 1) guarantee of individual freedom; 2) the guarantee of private property; 3) a stable currency; 4) efficient public services; 5) security so as to allow those who work and produce to enjoy the fruits of their labors and to encourage them to work efficiently and honestly; 6) overseeing human rights in the economic sphere. (2431)

Fifth, those responsible for business enterprises are to be first responsible to consider the good of the person, not only of profits (which are necessary for creation of more business). (2432) Business owners are responsible to society for the economic and ecological effects of their operations.

Sixth, society should help citizens find work and employment. (2433)

Seventh, a just wage must be paid. In making that determination, both the needs and the contributions of each person must be taken into account. (2434) The wage must guarantee man “the opportunity to provide a dignified livelihood for himself and his family on the material, social, cultural, and spiritual level, taking into account the role and the productivity of each, the state of the business, and the common good.” (2434) Agreement alone between the parties is insufficient to morally justify the amount of the wage. (2434)

Social Communications

The Faith recognizes that the communications media play a major role in “information, cultural promotion and formation” as well as the forming of public opinion. (2493) The media and the information it provides must be at the service of the common good. (2494) Society has a right to information based on truth, freedom, justice and solidarity. (2494).

The information presented must be true, complete, and must be communicated honestly and properly. Additionally, the gathering and the publishing of the news must respect the moral law and the legitimate rights and dignity of man. (2495) Communications must encourage solidarity, which comes about from the free circulation of ideas that further knowledge and respect for others. (2495)

Viewers or users of the social communication should practice moderation and discipline in watching it. (2496) Civil authorities must defend and safeguard a true and just freedom of information; promulgate laws and oversee their application sho that public morality and social progress are not gravely endangered through misuse of the media; and punish any violation of the rights of individuals to their reputation and privacy; provide reliable and timely reports concerning the general good; respond to the well-founded concerns of the people; and avoid disinformation for manipulating public opinion. (2498) Those states are condemned which systematically falsify the truth, exercise political control of opinion through the media, manipulate defendants and witnesses at public trials, and “strangling and repressing everything they consider `thought crimes’.” (2499)

And, in a special category are fine arts and sacred art. These are directed toward expressing in some way the infinite beauty of God in works made by human hands. They are to increase praise of and glory of God so as to turn men’s minds to God. (2500; 2502; 2513)

Voluntary Associations and Institutions

Associations are necessary for all activities (sports, business, economic, social) so that people can attain objectives that individuals cannot obtain and it develops the qualities of the person thereby building community. (1882) These societies must be of such a nature that the state does not intervene. (1883) In other words, there must be freedom to associate and act. And, as stated before, the government, or greater society, must support and help to co-ordinate activities of the lower communities, but it cannot interfere in that lower society’s workings. (1883) Subsidiarity stands opposed to all ideas of collectivism and is the way to harmonize relations between individuals and society. (1885)

But there is a requirement that authorities build group solidarity. With solidarity, all sorts of socio-economic problems can be remedied. (1941) The Faith realizes that the way to do that is through building confidence in the group and having the members of a society place themselves at the service of others. (1917) It also recognizes that there must be a distribution of goods and remuneration for work (1937, 1940) and that social and economic inequalities must be reduced (1947) for there can exist gross disparities, great differences, in goods and materials that are sinful. (1938) Human nature is such that we must all need each other. (1937) Before that, all must seek first the Kingdom of God for it is written, “Seek first his kingdom and his righteousness, and all these things shall be yours as well.” (1942)

The Faith’s View On “Diversity”

The Faith recognizes that there are different cultures, races, and peoples and does not demand that these distinctions be eliminated. The Faith wants all of these different people, however, to achieve unity within the Church—the Roman Catholic, i..e., Universal, Church.

The Faith states “Within the Church there is a multiplicity of people and cultures gathered together.” (814) The unity of these people and cultures is to occur within the Church by the charity which all in the Church are to feel towards one another as well as by the following visible bonds: 1) profession of one faith received from the apostles; 2) common celebration of divine worship, particularly the sacraments; and 3) apostolic succession through the sacrament of Holy Orders. (815)

For the reasons just discussed, and for those discussed earlier in this broadcast, the Faith advances no prohibition against the continued growth, or strengthening of ethnic, racial or religious groups or societies.

The Church’s Role

When the salvation of souls is in issue, the Church is to pass moral judgment on political and social and economic systems. (2246; 2420) The Church is to remind men of good will of these rights and to distinguish them from false claims. (1930)