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Christian Witness, Perspective, Poetry,

God on 9/11

From John Guzlowski at Everything’s Jake: Poems about God after 9/11

The following is the preface I wrote to a gathering of poems about God written in the aftermath of September 11. The preface and the poems by American, Polish, and Hungarian poets were published in the Scream Online in 2005:

Before 9/11, I didn’t think much about God, and I hadn’t thought much about Him for a long, long time.

Oh, of course, I thought about Him on occasion. I thought about Him at Christmas time when my daughter Lillian was young and she’d ask me about who baby Jesus was. And I thought about God when I got interested in Isaac Bashevis Singer and started writing a series of articles about him. You can hardly write about Singer without writing about God—but there, I was thinking about God in a different sort of way. It was the way I thought about Him when I taught the great religious writers like Ralph Waldo Emerson and T. S. Eliot and Fyodor Dostoevsky. God was an idea, a concept, that I was seeing through a lens and trying to make intellectual and academic sense of.

After 9/11, all that changed. When the Twin Towers of the World Trade Center came down, I discovered that God was no longer academic. He suddenly became important in my world. Not in the sense that I’ve come to believe what my father believed when he knelt every night and prayed in the darkness, nor in the sense that I came to believe what the Sisters of St. Joseph and the Christian Brothers taught me as I was growing up and attending grammar school and high school.

God became important in the sense that my world was suddenly touched and continues to be touched by those who believe in him firmly and absolutely…

In reflecting on this solemn day, we should recognize that the God we represent is more than our feeble attempts, and a greater sum of love than all our petty squabbles, and dangerous hatreds. We should recognize that He is not the God of the U.S., or of Israel, or Mecca, or Rome, but of every nation, and ultimately, of His heavenly Kingdom. We all belong to the same call, His call. His call leads to the cross, to service in the here and now, and to a resurrected life that surpasses today to eternity. If we place our desires and demands before His, and want it all now, and need our pound of flesh now, we will reap only the fruit of our faulty humanity. We will only blaspheme His call to love.

Christian Witness, Perspective, Political,

Replant an olive tree in Palestine

Stand with Farmers — Replant an Olive Tree!

The US Campaign to End the Israeli Occupation is proud to partner with Canaan Fair Trade to replant olive trees in Palestine, especially in this special season of charitable giving, centered on Muslim and Jewish holidays.

You can help Palestinian farmers remain steadfast on their land and nonviolently resist Israeli occupation by donating to replant an olive tree.

For centuries, olive trees have formed the backbone of Palestinian agriculture. Yet, as part of its illegal military occupation, Israel has systematically uprooted them by the thousands to clear land for illegal Israeli settlements, apartheid fences and walls, and to dispossess Palestinian farmers of their lands and livelihoods.

For every $25 tax-deductible contribution to support the work of the US Campaign, we will replant one olive tree in Palestine. Donate $100 and we replant five. Make your tax-deductible contribution today.

After receiving your donation, the US Campaign and Canaan Fair Trade will electronically send you a Trees for Life certificate. You can replant a tree in your name or in honor of a loved one. Just let us know how you’d like the certificate to read. Click here to replant an olive tree today.

Remember that it is our taxpayer dollars ($3 billion of annual military aid to Israel) that have financed the Israeli army’s purchase of Caterpillar bulldozers and heavy machinery used to uproot trees. Please make your tax-deductible contribution to the US Campaign today so that we can both help replant olive trees and continue our work to end U.S. support for Israeli abuses of Palestinian human rights.

To make a donation by phone, call 202-332-0994. Or mail a check, cashier’s check or money order to: US Campaign, PO Box 21539, Washington, DC 20009. Be sure to indicate “Replanting Olive Trees Campaign” on your check, and the name to be printed on the certificate.

Additionally, for even more serious solidarity with the olive farmers, anyone can travel to Palestine for the 2010 Olive Harvest Campaign of the International Solidarity Movement (ISM), a US Campaign member group.

Christian Witness, Perspective, Political, Work, ,

In preparation for Labor Day

From IWJ: It’s been a particularly challenging year for workers. Hundreds of thousands are still without jobs; the rights of immigrant workers are constantly threatened by proposed anti-immigrant legislation; and millions of working families still live below the poverty line.

This Labor Day, we take time to remember and draw strength from the stuggles and victories of workers who came before us. And as we celebrate the past, let us also honor and lift up those individuals whose labor continue to impact our lives today.

For the month of September, I join IWJ, and also invite you, to honor at least one special worker. By honoring a worker today, we not only recognize and thank one or a handful of people in our lives, we are also supporting their efforts to improve wages, benefits and conditions for all workers.

Also, on Labor Day weekend, congregations across the country will be hosting workers and labor leaders to reflect on faith, work, justice, and the meaning of Labor Day. I encourage you to attend! Click to find a service/event near you, and visit IWJ for information on organizing an event in your congregation.

Here is a really nice reflection on Philemon 1:1-21 in Philemon: Lessons for Labor Day

The short book of Philemon is one of the lectionary readings for Labor Day weekend 2010. Only 25 verses long, commentators aren’t clear exactly what is going on in the passage. It is clearly a letter from Paul and Timothy to a man named Philemon.

Let’s identify the main characters. There’s Paul, who’s in jail, and Timothy, his younger colleague and cohort. The letter is written to Philemon, who’s described as a “dear brother and fellow worker,” Apphia, called “our sister,” Archippus, who is a solider, and to the whole Church that meets in Philemon’s home. This makes us think that Philemon is fairly well to do, otherwise the Church probably couldn’t meet in his home. Plus, he clearly has at least one slave – Onesimus.

Paul gives thanks for Philemon’s love of people and prays that he will be active in sharing his faith and recognizing “every good thing we have in Christ.”

Then the crux of the letter begins. Paul is pleading on Onesimus’ behalf. Paul acknowledges that previously Onesimus was “useless” to Philemon. We don’t know why he was useless. Perhaps he was young and foolish. Perhaps he didn’t work hard. Perhaps he was actually a very good worker but Philemon took a dislike to him. We just don’t know.

Paul says, “I could be bold and order you to do what you ought to do, yet I appeal to you on the basis of love.” So somehow, it appears that Philemon wasn’t being fair to Onesimus. Philemon is resisting doing what he ought to do, so Paul is appealing out of love.

Onesimus has served Paul well while he was in prison. He has become to him like a son, which is where we get the sense that Onesimus is young. Again, we’re not quite sure how Onesimus happened to get to prison with Paul. Perhaps Philemon had gotten mad and sent him to prison. Perhaps he had sent him with the mission of helping Paul.

Paul wanted to keep Onesimus with him, but he didn’t want to do so without Philemon’s consent, because the text says “so that any favor you do will be spontaneous and not forced.” Paul wants Onesimus to stay with him, but doesn’t want Philemon to feel like he must continue allowing him there. Interesting.

Paul speculates about the real purpose behind why Onesimus was separated. He says, “Perhaps the reason he was separated from you for a little while was that you might have him back for good – no longer as a slave, but better than a slave, as a dear brother.” He goes on to say, “He is very dear to me but even dearer to you, both as a man and as a brother to the Lord.”

You know how we often see God’s hand in situation in the long run, but not in the short run. We view things one way at the time, but another in retrospect. What would explain Paul’s comments? Perhaps Onesimus ran away. Perhaps he bought his way out of being a slave. Perhaps Onesimus stole money or did something so bad that Philemon sent him off to jail. We don’t know. But, we do know that Paul is urging Philemon to see God’s hand in all this. Paul is urging him to see his coming back as a good thing. He is coming back as a brother and not as a slave.

Paul then goes on to say that if Philemon views Paul as a partner, then Philemon should welcome Onesimus “as you would welcome me.” Obviously, Philemon was not going to welcome him back nicely, otherwise Paul would not have had to beg him like this. Somehow or other Philemon is mad at Onesimus. Further, Paul says, “If he has done you any wrong or owes you anything, charge it to me.” Paul assures him that “I, Paul, am writing with my own hand.” Paul reiterates, “I will pay it back.”

Then Paul reminds Philemon that “you owe me your very self.” I assume this is referring to the fact that Paul evangelized Philemon. Paul is reminding him of his values and the debts that Philemon owes. Onesimus is not the only one with debts.

Finally, Paul appeals one last time to his good nature: “I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ. Confident of your obedience, I write to you, knowing that you will do even more than I ask.”

Then Paul asks for a room and sends various greetings.

I can’t help, on this Labor Day weekend, reading this story as one about a rich and kind of spiteful, unforgiving, boss. Paul says Onesimus is a good guy. He is a dear brother. Paul is begging Philemon to welcome him back and treat him well. And, Paul is offering to pay any debt he may have. I don’t know about you, but Philemon seems the difficult one in this passage. Paul is treating him with kid gloves, appealing to love, calling in a debt, putting the situation in a favorable light.

So, what are the lessons for us here this Labor Day weekend? Frankly, the lessons depend in part on who we see ourselves as in the story. But frankly, I think most of the lessons are for bosses and those with influence. Let me suggest four key lessons:

…

Philemon may be a short book, but it is crammed full of lessons for us this Labor Day. None of us is perfect. Err on the side of forgiving mistakes by our co-workers, employees or even our bosses. When you see injustice and unfairness in the workplace, intervene. Be willing to step outside your comfort zone and speak up for your colleagues. And finally, approach those to whom you are appealing in a respectful manner. Pray for them and appeal to their best nature. These are good lessons this Labor Day weekend. Lessons for the workplace. Lessons for our families. And lessons for the Church.

Christian Witness, Perspective, PNCC, ,

The stages of becoming PNCC

I read with interest an article by the Fr. J. Guy Winfrey (PadreTex – thanks to the Young Fogey for the link) under the title Romophobia in the WRV. The article makes several valid points, and closely follows what I have experienced as both a member and clergyman of the PNCC. The line that stood out for me was:

…but of those who are serving in our Western Rite parishes… [h]ow many of them checked their assumptions at the door as they came into Orthodoxy, rather than becoming simply “propositional Orthodox” (they just change conclusive propositions from their former way of life and don’t let go of their primary assumptions)?

People who leave their original tradition, be it Roman Catholic or Anglican/Episcopal carry a lot of baggage with them. The process of becoming PNCC or Western Rite Orthodox (or anything else) somewhat follows the five stages model. As you may recall, Elisabeth Kí¼bler-Ross in her 1969 book, On Death and Dying identified the five stages of grief, a process by which people deal with grief and tragedy, especially when diagnosed with a terminal illness or when facing a catastrophic loss. The common progression of states is: Denial, Anger, Bargaining, Depression, and Acceptance. A change in something as deeply experienced as one’s faith tradition can put you through a series of changes that might mimic this progression. While not exactly parallel, the Kí¼bler-Ross model of conversion might follow these stages:

  1. Conversion – the euphoric stage during early conversion where the individual’s new faith community is perceived as a place of acceptance, simple perfection, and love. This is further enhanced when the convert must enter through a formative process of some type. The achievement, post catechesis, amplifies the honeymoon nature of this stage.
  2. Need for the Recognizable – a period where the individual attempts to find parallels between their former faith community and their new community. They might say, ‘It’s just like Brand X, except.” This provides a comfort level; touchstones and recognizable furnishings in the new home. The problem can be exacerbated when the converted person is a member of the clergy, and they attempt to meld their former touchstones into the new community. At its extreme, the attempt to fit old theology into the new home turns out to be a disaster. The old color and style are all wrong and it makes it look like an amateur built a house using seven different architectural styles. The convert can face extreme discomfort when truths formerly recognized as absolute are now being defined as untrue or suspect.
  3. Anger – a period where everything old is wrong. The individual begins to understand that their new home is unlike their old home, in theology, liturgy, polity, and many other ways great and small. The new home isn’t just dissimilar, but diametrically opposed. These differences explode with the brightness of revelation and become magnified beyond reality. The Bishop of Rome, from being misguided in his Church’s assumptions of personal infallibility and universal jurisdiction, now becomes satan’s child. A lot of convert idealism is found in this stage, and I think the anti-Romanism Fr. Winfrey mentions. The answers are all found in the errors of the old way rather than in the rightness of the new.
  4. Integration – the new community becomes home. It is seen for what it is, distinctive with both good and bad. Attempts at external integration of the old fall away. Anger becomes muted. The individual begins to see clearly and is ready to resume the faith journey.
  5. Journeying – the faith journey resumes full force. The individual finds that they are indeed neophytes who need to learn about their faith. They begin the climb toward God guided by the truth of their new community, and the learning process. There is comfort and a natural confidence in the new community’s life.

For other takes on the conversion process see:

Current Events, Perspective, PNCC, ,

What will happen next?

From The Plain Dealer: Parishioners, priest from closed St. Peter Catholic Church defy bishop, celebrate Mass in new home

CLEVELAND, Ohio — Defying the authority of their bishop, parishioners and their priest from the closed St. Peter Catholic Church in downtown Cleveland celebrated Mass Sunday in leased commercial space they transformed into a church independent of the Cleveland Catholic Diocese.

The move by the new Community of St. Peter puts members in danger of excommunication because they had been warned by Bishop Richard Lennon, who shuttered St. Peter’s in April, not to hold worship services in places without his approval.

Still, about 350 people, joined by their spiritual leader, the Rev. Robert Marrone, gathered for their first Mass and communion in their new home — a newly renovated, century-old building on Euclid Avenue and East 71st Street.

“This feels real good,” said parishioner Bob Kloos of Cleveland Heights. “This is the handiwork of hundreds of people over many, many months.”

Group leaders emphasize that they see themselves as traditional Catholics and are challenging the closing of St. Peter’s, not the tenets of their faith.

“Here, enlightened by Christ . . . we can renew our dedication to the traditions of our faith which we hold as precious,” Marrone said in his sermon. “Today is a day for action, not reaction; imagination, not fear.”

He added, “I know it has not been an easy journey for you as it has not been an easy journey for me. But standing here today, I am filled with gratitude, peace and confidence.”

…

The St. Peter rebellion is unique because unlike in Boston, where five congregations, in defiance of the archdiocese, have been illegally occupying closed churches for up to five years, the Cleveland group has created its own worship space complete with a new altar, baptismal fount and sacred icons.

…

The group’s annual budget for rent, staff and a reserve fund is about $200,000. So far, about 325 people out of 700 parishioners at the old church have made the switch to the Community of St. Peter.

The congregation, made up mostly of suburbanites, had been quietly considering the breakaway ever since Lennon announced in March 2009 that he was closing their 151-year-old church building on the corner of Superior Avenue and East 17th Street.

The bishop’s order was part of a downsizing that saw the closings of 50 churches over the last year because of dwindling collections, fewer parishioners and a shortage of priests.

…

They told Lennon that the non-profit corporation was set up as a means to raise money to continue their social service and education programs after their church closed. The leased commercial space, they said, was for social gatherings to keep the congregation together. They did not tell the bishop they were setting up a church because at the time the community was still exploring the idea and had not made a decision.

Still, the bishop sent letters at the end of March of this year to each member of St. Peter’s, suggesting their salvation was in jeopardy if they conducted worship services outside of a sanctioned church.

…

Despite the bishop’s admonishment, many in the congregation pushed on after their church closed in April, meeting every Sunday at Cleveland State University to pray and collect money for their new space.

But much of the flock was vexed with two gnawing questions:

Will Marrone come with us?

Are we willing to be excommunicated from the Catholic church for breaking off from the diocese in disobedience to the bishop?

Some left the group. Some stood by undecided. Some moved ahead.

But for months, Marrone, who has been on an extended leave of absence from the diocese since St. Peter’s closed, stayed silent, talking only to those closest to him.

At age 63, he had spent his whole life immersed in the Catholic culture. He entered a seminary at age 13, was ordained at age 26 and lived his whole adult life under a vow of obedience to Catholic hierarchy.

Now Marrone had to decide whether to be faithful to the congregation he had inspired and nurtured for more than 20 years, or to the bishop who closed his church.

…

Marrone, in the earlier interview, described the Catholic church as being “in deep conflict with itself” and St. Peter’s split as “a tragic comedy.”

“None of us wanted to be in this position,” he said. “We did not seek this out. There just comes a point when you stand up and say, ‘We can’t do this.'”

“This is a sociological story,” he added, “not just a religious one.”

“It’s an ongoing story. It’s an evolving story. In my last sermon at St. Peter’s I said, ‘The exodus begins. Come, let us go.'”

As a member of the PNCC I absolutely understand the struggle these folks are facing, and on a personal level I know the hurt they feel. Doors will now start slamming and papers will be flying (interdict and excommunications). Smaller hurts will grow into bigger hurts and people will say: “This is Church?” That said, I do hope that these folks are able to hold onto their Catholic faith. I also pray that they find their way through this difficult time to a renewal of their faith.

Now for my prognostications. Based on the evolution at St. Stanislaus in St. Louis, those attending are likely to fall out in three groups — and my prediction is that they will evolve as follows:

Roman Catholics who are angry, upset, and feel stymied by an intractable bishop. These folks love the Am-Church Catholic culture with communion in the hand, the required eucharistic minister (just look at the pictures), and the remainder of the kumbaya experience of the American Church model. That is home for them. This group will eventually fade back into their local suburban parishes once they get tired, or will just stop going because of the hurt. Many will end up as nominal, paper only, Roman Catholics so someday they get the Church wedding for their kids, baptism for their grandkids, or their own funeral. Probably about 65% of the current contingent. They will disappear from the scene.

Liberal Catholics (quasi-Protestants for the time being), those who want to make-over the Church in their image, to suit their agendas. In about a year, they will be joined by other dissenters and will push for womenpriests, gay marriages, and whatever else fits their image of Church. Probably about 25-30% of the current contingent. They will grow.

People with ethnic connections to their faith, and others who have a traditional Catholic understanding, but reject the idea of bishops who can take their property. They will find a home in the PNCC or in other more conservative Churches because it makes sense for them, an infallible Church with solid teaching and a proper bishop, but where they won’t be manipulated and pushed around. The remainder of the current contingent, 5-10%. They will disappear from the scene.

The same thing is happening at a parish in the Albany, New York diocese, albeit on a smaller, slower scale. The bishop’s play in Albany was to close an extremely liberal parish and merge it with an extremely conservative parish. Funny bishop. I imagine he’s not there mediating any of the parish council meetings.

Christian Witness, Perspective, PNCC, , , ,

Knowing your [Church] market segmentation

From Captura: The Digital Divide Represents an Opportunity for Hispanic Online Marketers

The recently published report by the Pew Hispanic Center, The Latino Digital Divide: The Native Born versus The Foreign Born, highlights some important facts and opportunities for Hispanic online marketers.

From a high level, the report shows that there is a significant digital divide between Hispanics who were born in the US and those that were born outside of this country. The Pew Hispanic center indicates that 85% of US-born Hispanics use the Internet and 80% use cell phones. Compare this to foreign-born Hispanics where Internet usage currently stands at 51% and cell phone usage at 72%.

…

Although foreign-born online Hispanics represent a smaller, less affluent and less sophisticated segment, they are easier to reach and represent the greatest upside. Foreign-born Hispanics are more likely to use Spanish language website and search engines making them easy to reach. What’s more, the foreign-born segment is growing much faster than the US-born segment and foreign-born Hispanics tend to be more open to online advertising and are more brand loyal. To reach foreign-born Hispanics, marketers should consider creating and advertising trustworthy, culturally relevant and intuitive online user experiences in Spanish.

It is important to point out that these two segments are by no means mutually exclusive or absolute. Many US-born Hispanics prefer Spanish and are novice technology users while many foreign-born Hispanics prefer English and are advanced technology users. What’s more, most Hispanic households likely have both US-born and foreign-born Hispanics in them.

Most of us view the digital divide as an unfortunate social problem. I view it as an opportunity. Only by proactively investing in, engaging with and educating the less fortunate can we begin to bridge the digital divide.

Of course the same type of analysis applies when considering parish outreach. It is important that we understand the demographic and the needs of the people we mister to and who may be in search of a spiritual home.

Christian Witness, Perspective, PNCC,

Don’t avoid clergy burnout, embrace it

From the NY Times: Congregations Gone Wild

The American clergy is suffering from burnout, several new studies show. And part of the problem, as researchers have observed, is that pastors work too much. Many of them need vacations, it’s true. But there’s a more fundamental problem that no amount of rest and relaxation can help solve: congregational pressure to forsake one’s highest calling.

The pastoral vocation is to help people grow spiritually, resist their lowest impulses and adopt higher, more compassionate ways. But churchgoers increasingly want pastors to soothe and entertain them. It’s apparent in the theater-style seating and giant projection screens in churches and in mission trips that involve more sightseeing than listening to the local people.

As a result, pastors are constantly forced to choose, as they work through congregants’ daily wish lists in their e-mail and voice mail, between paths of personal integrity and those that portend greater job security. As religion becomes a consumer experience, the clergy become more unhappy and unhealthy.

The trend toward consumer-driven religion has been gaining momentum for half a century. Consider that in 1955 only 15 percent of Americans said they no longer adhered to the faith of their childhood, according to a Gallup poll. By 2008, 44 percent had switched their religious affiliation at least once, or dropped it altogether, the Pew Forum on Religion & Public Life found. Americans now sample, dabble and move on when a religious leader fails to satisfy for any reason.

In this transformation, clergy have seen their job descriptions rewritten. They’re no longer expected to offer moral counsel in pastoral care sessions or to deliver sermons that make the comfortable uneasy. Church leaders who continue such ministerial traditions pay dearly. A few years ago, thousands of parishioners quit Woodland Hills Church in St. Paul, Minn., and Community Church of Joy in Glendale, Ariz., when their respective preachers refused to bless the congregations’ preferred political agendas and consumerist lifestyles.

I have faced similar pressures myself. In the early 2000s, the advisory committee of my small congregation in Massachusetts told me to keep my sermons to 10 minutes, tell funny stories and leave people feeling great about themselves. The unspoken message in such instructions is clear: give us the comforting, amusing fare we want or we’ll get our spiritual leadership from someone else.

Congregations that make such demands seem not to realize that most clergy don’t sign up to be soothsayers or entertainers. Pastors believe they’re called to shape lives for the better, and that involves helping people learn to do what’s right in life, even when what’s right is also difficult. When they’re being true to their calling, pastors urge Christians to do the hard work of reconciliation with one another before receiving communion. They lead people to share in the suffering of others, including people they would rather ignore, by experiencing tough circumstances —” say, in a shelter, a prison or a nursing home —” and seeking relief together with those in need. At their courageous best, clergy lead where people aren’t asking to go, because that’s how the range of issues that concern them expands, and how a holy community gets formed.

Ministry is a profession in which the greatest rewards include meaningfulness and integrity. When those fade under pressure from churchgoers who don’t want to be challenged or edified, pastors become candidates for stress and depression.

Clergy need parishioners who understand that the church exists, as it always has, to save souls by elevating people’s values and desires. They need churchgoers to ask for personal challenges, in areas like daily devotions and outreach ministries.

When such an ethic takes root, as it has in generations past, then pastors will cease to feel like the spiritual equivalents of concierges. They’ll again know joy in ministering among people who share their sense of purpose. They might even be on fire again for their calling, rather than on a path to premature burnout.

I do not believe it is solely a problem in Churches with a democratic nature, nor solely among Protestant congregations. The cause is, as is typical, in sins of pride, selfishness, and blindness — both the congregations and ours.

I have seen this sort of thing in many different settings, and have heard many a tale of woe. These experiences, and the stories I’ve heard, have spanned the spectrum of Churches, from Protestant, to Oriental, to Roman Catholic. In fact, my earliest recollection was of division in the Roman Catholic parish in which I was raised. A certain faction was fighting over the removal/reassignment of an assistant priest. Of course it caused some to leave the parish, and perhaps the Church. I’ve seen it among pastors who have given it, who have watered down their message, tickling the ears of the congregation with the messages they want to hear. Of course the PNCC gets its share of the problem too. Being a “democratic Church,” on occasion leads one group of parishioners or another to shop for clergy, especially if they do not like what they hear or experience from the current pastor.

While identifying the issue is a start, we as clergy need to find a way to get past the problem to the root causes. We cannot play whack-the-mole with sinfulness. Rather, we need to gently, yet firmly stay on the message that transforms. At the same time, we must avoid the urge to run away from the problem when it rears its ugly head over and over. Vocation is in part about self-sacrifice, as well as leadership by example. Take the time needed to refocus, spend time in prayer, recollect Christ’s commitment (sure, He got burned out and was saddened by people’s failure to respond — but He kept on message), and lean on the support of family, fellow clergy, your Bishop, and those who “get it.” In time, burn out will lead to renewal.

The Young Fogey covers his take on the issue in More on Clergy Burnout. Valid points.

Christian Witness, Perspective, ,

The Economist and last week’s Gospel

I was paging through my copy of the Economist last week and came across an article, The rich are different from you and me — They are more selfish

Recall last week’s Gospel from Luke (Luke 12:13-21).

Then he said to the crowd,
—Take care to guard against all greed,
for though one may be rich,
one’s life does not consist of possessions.—

Then he told them a parable.
—There was a rich man whose land produced a bountiful harvest.
He asked himself, ‘What shall I do,
for I do not have space to store my harvest?’
And he said, ‘This is what I shall do:
I shall tear down my barns and build larger ones.
There I shall store all my grain and other goods
and I shall say to myself, —Now as for you,
you have so many good things stored up for many years,
rest, eat, drink, be merry!—’
But God said to him,
‘You fool, this night your life will be demanded of you;
and the things you have prepared, to whom will they belong?’
Thus will it be for all who store up treasure for themselves
but are not rich in what matters to God.—

As the Economist notes:

Life at the bottom is nasty, brutish and short. For this reason, heartless folk might assume that people in the lower social classes will be more self-interested and less inclined to consider the welfare of others than upper-class individuals, who can afford a certain noblesse oblige. A recent study, however, challenges this idea. Experiments by Paul Piff and his colleagues at the University of California, Berkeley, reported this week in the Journal of Personality and Social Psychology, suggest precisely the opposite. It is the poor, not the rich, who are inclined to charity.

…an analysis of the results showed that generosity increased as participants’ assessment of their own social status fell. Those who rated themselves at the bottom of the ladder gave away 44% more of their credits than those who put their crosses at the top, even when the effects of age, sex, ethnicity and religiousness had been accounted for.

The prince and the pauper

In follow-up experiments, the researchers asked participants to imagine and write about a hypothetical interaction with someone who was extremely wealthy or extremely poor.

A final experiment attempted to test how helpful people of different classes are when actually exposed to a person in need. This time participants were —primed— with video clips, rather than by storytelling, into more or less compassionate states. The researchers then measured their reaction to another participant (actually a research associate) who turned up late and thus needed help with the experimental procedure.

In this case priming made no difference to the lower classes. They always showed compassion to the latecomer. The upper classes, though, could be influenced. Those shown a compassion-inducing video behaved in a more sympathetic way than those shown emotionally neutral footage. That suggests the rich are capable of compassion, if somebody reminds them, but do not show it spontaneously.

One interpretation of all this might be that selfish people find it easier to become rich. Some of the experiments Dr Piff conducted, however, sorted people by the income of the family in which the participant grew up. This revealed that whether high status was inherited or earned made no difference—”so the idea that it is the self-made who are especially selfish does not work. Dr Piff himself suggests that the increased compassion which seems to exist among the poor increases generosity and helpfulness, and promotes a level of trust and co-operation that can prove essential for survival during hard times.

Then again, perhaps the rich should recall the words of Matthew 19:24 and rethink their position. Seems the Economist was grooving with the Gospel, at least for a week.

Christian Witness, Homilies, Perspective, PNCC, Political, ,

Preparing, a few weeks before Labor Day

From indeed – a job search website: Job Market Competition: Unemployed per Job Posting

How hard is it to find a job in your city? Here’s the number of unemployed per job posting for the 50 most populous metropolitan areas in the U.S…

Most upstate New York cities have 1 opening for every 4 unemployed persons, and this is after significant population losses in those cities. Workers are facing job losses, and the loss of prospects in an unprecedented way, and likely without recovery in sight for the next 8-10 years. If jobs aren’t completely gone, hours have been cut and benefits have been slashed. People need the hope an encouragement of the Church, as well as its activism. Recall the PNCCs long history of Labor activism.

If you plan to speak to working people the Sunday before Labor Day, to speak a word of hope and encouragement, Interfaith Worker Justice has resources available in its New Resources for Labor in the Pulpits 2010

Is your congregation holding a Labor Day service or event as part of this year’s Labor in the Pulpits/on the Bimah/in the Minbar program? If so, let us know about it! If not, consider celebrating the sacred link between faith, work, and justice by inviting a union member or labor leader to be a guest speaker on Labor Day weekend, or focus your Labor Day weekend service on worker justice issues.

Perspective, Political, , ,

We need more Erica – we don’t need no educational indoctrination

From SwiftKick: Valedictorian Speaks Out Against Schooling in Graduation Speech. By the way, her hometown is not too distant from Albany. Do you think anyone in a hallowed halls of the State’s educational bureaucracy is having cold chills?

Last month, Erica Goldson graduated as valedictorian of Coxsackie-Athens High School. Instead of using her graduation speech to celebrate the triumph of her victory, the school, and the teachers that made it happen, she channeled her inner Ivan Illich and de-constructed the logic of a valedictorian and the whole educational system.

Erica originally posted her full speech on Sign of the Times, and without need for editing or cutting, here’s the speech in its entirety:

Here I stand

There is a story of a young, but earnest Zen student who approached his teacher, and asked the Master, “If I work very hard and diligently, how long will it take for me to find Zen? The Master thought about this, then replied, “Ten years . .” The student then said, “But what if I work very, very hard and really apply myself to learn fast — How long then?” Replied the Master, “Well, twenty years.” “But, if I really, really work at it, how long then?” asked the student. “Thirty years,” replied the Master. “But, I do not understand,” said the disappointed student. “At each time that I say I will work harder, you say it will take me longer. Why do you say that?” Replied the Master, “When you have one eye on the goal, you only have one eye on the path.”

This is the dilemma I’ve faced within the American education system. We are so focused on a goal, whether it be passing a test, or graduating as first in the class. However, in this way, we do not really learn. We do whatever it takes to achieve our original objective.

Some of you may be thinking, “Well, if you pass a test, or become valedictorian, didn’t you learn something? Well, yes, you learned something, but not all that you could have. Perhaps, you only learned how to memorize names, places, and dates to later on forget in order to clear your mind for the next test. School is not all that it can be. Right now, it is a place for most people to determine that their goal is to get out as soon as possible.

I am now accomplishing that goal. I am graduating. I should look at this as a positive experience, especially being at the top of my class. However, in retrospect, I cannot say that I am any more intelligent than my peers. I can attest that I am only the best at doing what I am told and working the system. Yet, here I stand, and I am supposed to be proud that I have completed this period of indoctrination. I will leave in the fall to go on to the next phase expected of me, in order to receive a paper document that certifies that I am capable of work. But I contest that I am a human being, a thinker, an adventurer – not a worker. A worker is someone who is trapped within repetition – a slave of the system set up before him. But now, I have successfully shown that I was the best slave. I did what I was told to the extreme. While others sat in class and doodled to later become great artists, I sat in class to take notes and become a great test-taker. While others would come to class without their homework done because they were reading about an interest of theirs, I never missed an assignment. While others were creating music and writing lyrics, I decided to do extra credit, even though I never needed it. So, I wonder, why did I even want this position? Sure, I earned it, but what will come of it? When I leave educational institutionalism, will I be successful or forever lost? I have no clue about what I want to do with my life; I have no interests because I saw every subject of study as work, and I excelled at every subject just for the purpose of excelling, not learning. And quite frankly, now I’m scared.

John Taylor Gatto, a retired school teacher and activist critical of compulsory schooling, asserts, “We could encourage the best qualities of youthfulness – curiosity, adventure, resilience, the capacity for surprising insight simply by being more flexible about time, texts, and tests, by introducing kids into truly competent adults, and by giving each student what autonomy he or she needs in order to take a risk every now and then. But we don’t do that.” Between these cinderblock walls, we are all expected to be the same. We are trained to ace every standardized test, and those who deviate and see light through a different lens are worthless to the scheme of public education, and therefore viewed with contempt.

H. L. Mencken wrote in The American Mercury for April 1924 that the aim of public education is not “to fill the young of the species with knowledge and awaken their intelligence. … Nothing could be further from the truth. The aim … is simply to reduce as many individuals as possible to the same safe level, to breed and train a standardized citizenry, to put down dissent and originality. That is its aim in the United States…”

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