Archive for christianity

A Post-9/11 Thomas Merton Reflection

Posted in Thomas Merton with tags , , , , , on September 12, 2011 by Daniel P. Horan, OFM

In light of the tenth anniversary of the attacks of September 11, 2001, especially in light of the wars and military action in the subsequent years, it seems appropriate to pause and reflect on some of Thomas Merton’s insight and prophetic call.

For only love — which means humility — can exorcise the fear which is at the root of all war. What is the use of postmarking our mail with exhortation to “pray for peace” and then spending billions of dollars on atomic submarines, thermonuclear weapons, and ballistic missiles? This, I would think, would certainly be what the New Testament calls “mocking God” — and mocking him far more effectively than the atheists do. The culminating horror of the joke is that we are piling up these weapons to protect ourselves against atheists who, quite frankly, believe there is no God and are convinced that one has to rely on bombs and missiles since nothing else offers any real security. Is it then because we have so much trust in the power of God that we are intent upon utterly destroying these people before they can destroy us? Even at the risk of destroying ourselves at the same time? (New Seeds of Contemplation)

Does God Bless America? God Knows No Boundaries

Posted in Uncategorized with tags , , , , , , , , on August 17, 2011 by Daniel P. Horan, OFM

This reflection is now available in Daniel P. Horan, OFM’s book Franciscan Spirituality for the 21st Century: Selected Reflections from the Dating God Blog and Other Essays, Volume One (Koinonia Press, 2013).

The Wisdom of Warren Buffett: A Christian Reflection

Posted in Uncategorized with tags , , , , , , , , , , on August 16, 2011 by Daniel P. Horan, OFM

One of the frequent criticisms that I, and perhaps others like me, have received in recent years concerning my position on obscenely large accumulation of personal wealth is that I (and so very few of the critics) are in that camp of financial barons known as the super wealthy. Therefore, I was unable to speak from fairly from my position of challenge, because it was easy for someone who professes a vow of sine proprio to say what I do, not having to be concerned about protecting, growing or managing my own personal wealth. Yet, it seems, thanks to a recent New York Times op-ed piece by the multi-billionaire Warren Buffett, at least some of the super wealthy have spoken, and they share my outlook.

One thing that is often overlooked in discussions about tax rates and personal wealth is who the mouthpieces are for a given position. Disturbingly, the ground swell of support for freezing, if not lowering, taxes in this country come from self-monikered “tea partiers,” most of whom are working and middle-class Americans. One doesn’t find the New York Park-Avenue super-wealthy dressed up in eighteenth-century colonial attire on the National Mall protesting anything. Why? Because, truthfully, as Buffett bravely notes with honesty in his piece, whether his tax rate was 10% or 50% he would still make millions and billions of dollars. The super wealthy have no need to be concerned.

The working and middle-class, it seems, has been led to work against their own personal interest for just a few of the super wealthy and, perhaps more tellingly, the corporations that seek to raise profits. This is not coincidental or accidental, by which I mean to say that the tea-party narrative did not arise among the lower classes of this country independently of the corporate interests of those who seek to raise the revenue of the super wealthy without concern for the pedestrian laborers who fight for that cause. Such invidious conniving has been uncovered by serious investigative reporting such as was seen in Jane Mayer’s excellent article in The New Yorker last Fall, titled, “Covert Operations: The Billionaire Brothers Who are Waging War Against Obama.

Think the tea party is the organic voice of the people? Think again.

One of the ways that such populist fervor is invigorated among self-identified tea partiers, and others, by folks like the Koch brothers is through the instrumental ignorance of the audience about how income is acquired and taxed. There is an empathetic impulse into which the Koch brothers and others with similarly vested interests tap when it comes to the working and middle classes. Those who have every only earned their livelihood by “working a job” (versus money management, which is how many of the super wealthy have accumulated their money) do not instinctively understand that a super wealthy person’s source of revenue is not something so discreetly identified such that it would appear on an IRS W-2 form. Therefore, the “idea” of “raising taxes” appears to many working and middle-class people as something akin to their pay-stub reflecting a higher cut of their net income. The truth is, the super wealthy have a functionally lower tax rate because so much of their actual wealth is acquired, not from salary (IRS “income”), but through other more complicated means. Buffett explains:

If you make money with money, as some of my super-rich friends do, your percentage may be a bit lower than mine. But if you earn money from a job, your percentage will surely exceed mine — most likely by a lot.

To understand why, you need to examine the sources of government revenue. Last year about 80 percent of these revenues came from personal income taxes and payroll taxes. The mega-rich pay income taxes at a rate of 15 percent on most of their earnings but pay practically nothing in payroll taxes. It’s a different story for the middle class: typically, they fall into the 15 percent and 25 percent income tax brackets, and then are hit with heavy payroll taxes to boot.

Fear is something that is also used or is at least something capitalized by those with their own super-wealth interests in mind. Those who acquire millions or billions of dollars annually have nothing to fear, they will weather most financial and economic storms. It is the working population that has so much to fear because, as Buffett keenly observes, this population is so dependent on their “jobs,” from which they earn the whole of their income. So a false narrative that is often used to enlist the support of the working and middle-class populations is that if taxes were raised on the wealthy and corporations, then they would be less inclined to spend more, invest, hire and the like, thereby stagnating the economy and risking the job security (weak as it is for so many) on which the non-wealthy depend. Buffett, in clear and direct language, explains the absurdity of that claim:

Back in the 1980s and 1990s, tax rates for the rich were far higher, and my percentage rate was in the middle of the pack. According to a theory I sometimes hear, I should have thrown a fit and refused to invest because of the elevated tax rates on capital gains and dividends.

I didn’t refuse, nor did others. I have worked with investors for 60 years and I have yet to see anyone — not even when capital gains rates were 39.9 percent in 1976-77 — shy away from a sensible investment because of the tax rate on the potential gain. People invest to make money, and potential taxes have never scared them off. And to those who argue that higher rates hurt job creation, I would note that a net of nearly 40 million jobs were added between 1980 and 2000. You know what’s happened since then: lower tax rates and far lower job creation.

Since 1992, the I.R.S. has compiled data from the returns of the 400 Americans reporting the largest income. In 1992, the top 400 had aggregate taxable income of $16.9 billion and paid federal taxes of 29.2 percent on that sum. In 2008, the aggregate income of the highest 400 had soared to $90.9 billion — a staggering $227.4 million on average — but the rate paid had fallen to 21.5 percent.

The taxes I refer to here include only federal income tax, but you can be sure that any payroll tax for the 400 was inconsequential compared to income. In fact, 88 of the 400 in 2008 reported no wages at all, though every one of them reported capital gains. Some of my brethren may shun work but they all like to invest. (I can relate to that.)

There is a Christian commentary that I believe accompanies this op-ed, although Buffett has not proffered such reflection (nor is he at all obligated to do so). I have written here and elsewhere that excessive personal (and corporate, lest we not forget that in the US — thanks to the Supreme Court Decision two years ago — corporations are considered juridic persons) wealth, when there are such disparities in society and so many are left to struggle and suffer, is simply wrong, sinful.

In order not to be mistaken, let me say plainly that I do not believe that all Christians have to live like women and men in professed religious life. I recognize and honor the commitments that women and men have to each other and their families as it concerns financial security and providing the necessities required for full human flourishing. But where does one draw the line between necessity and gratuity, between security and selfishness, between honesty and greed?

I do not believe anyone can justify so-called “super wealth” from within the Scriptural or Theological Christian tradition. Those who try to fit that square peg into a round hole are left to their own to rationalize such a maneuver. While I believe it to be obscene and unjust that people, even good people like Warren Buffett, are permitted in our world to have so much while others have nothing (something I believe should be outlawed), in the meantime I support Buffett’s call for real shared-sacrifice in supporting all people in society.

Photo: IStockPhoto

Shane Claiborne and Ben and Jerry’s Ice Cream

Posted in Uncategorized with tags , , , , , , , , , on August 15, 2011 by Daniel P. Horan, OFM

Well, within two weeks I find myself writing about Ben and Jerry’s Ice Cream for the second time. I wrote previously about the social-justice agenda that is prominently featured as part of the mission and business plan of the ice-cream company (see “My Favorite Ice Cream Flavor: Social Justice“). Today I share with you a partnership recently launched between one of Ben and Jerry’s co-founders, Ben Cohen, and the popular Christian activist, Shane Claiborne, best known for the founding of the “Simple Way,” a community described as following a o of evangelical living called “New Monasticism.” Claiborne is popular among young evangelical and other Christians, many of whom have read one of his several books.

Ben and Shane have teamed up to organize an event in Philadelphia the day before the 10th Anniversary of 9/11 to promote nonviolence and peace. Here is an excerpt of Shane writing about the event in The Huffington Post recently:

I am teaming up with Ben Cohen, co-founder of Ben and Jerry’s Ice Cream, and an all-star cast to create a little event to provoke the imagination on the eve of the 10th anniversary of Sept. 11. We’ve been calling it “Jesus, Bombs, and Ice Cream.”

It will be a night of reconciliation and of grace.

A victim of 9/11 will share about why she has insisted that more violence will not cure the epidemic of hatred in the world.

A veteran from Iraq will speak about the collision he felt as a Christian trying to follow the nonviolent-enemy-love of Jesus on the cross while carrying a gun.

A welder will tie an AK-47 in a knot, while a muralist paints something beautiful on stage.
We’re going to do a Skype call with Afghan youth working for peace, and hear their dreams for a world free of war and bombs and other ugly things…

Oh, and word on the street is: ice cream will be served.

If I didn’t have commitments previously scheduled for that day, I might find myself among those gathered at this event. I certainly endorse the cause that Claiborne and Cohen have sought to promote: nonviolence and peace in a world that has, as Claiborne notes in his HuffPo piece, lost its imagination and has increasingly resorted to violence. As Christians, it seems that events like this are a good way to gather together and promote a Gospel view of nonviolence in our world. I hope some of you are able to make it!

For more information you can check out the Event Website here (for information and tickets) or the Facebook Event Site here.

Slavoj Žižek and the Absurdity of Some Kinds of ‘Faith’ (Including Atheism)

Posted in Uncategorized with tags , , , , , on August 12, 2011 by Daniel P. Horan, OFM

I am a firm believer in the value of reading widely and considering an array of perspectives in the process of theology. While Slavoj Žižek might not be the first person to come to mind when one thinks of influential thinkers in the realm of Christian theology or spirituality, I have found the insights of the Slovenian Marxist philosopher to provide a great deal for reflection. One example comes from his most recent book Living in the End Times (Verso, 2010). The book presents — in the provocative, brilliant, illustrative and at-times humorous way Žižek is known for writing — commentary about a variety of subjects of timely import. This one passage offers believers and non-believers alike a substantive critique of (what I’ll call) “faith.” On the continuum of belief (or lack thereof) stand positions more absurd than others and reflection on these views offers us a way to examine our own position on who God is. Consider this passage:

Recently, in the UK, an atheist group displayed posters with the message: “There is no God, so don’t worry and enjoy life!” In response, representatives of the Russian Orthodox Church started a counter-campaign with posters saying: “There is a God, so don’t worry and enjoy life!” The interesting feature is how both propositions seem to be in some way convincing: if there is no God, we are free to do what we want, so let us enjoy life; if there is a God, he will take care of things in his benevolent omnipotence, so we don’t have to worry and can enjoy life. This complementarity demonstrates that there is something wrong with both statements: they both share the same secret premise: “We can act as if there is no God and be happy; because we can trust the good God (or fate, or…) to watch over us and protect us!” The obvious counter-proposition to both statements and their underlying premise is: “Whether there is a God or not, life is shit, so one cannot really enjoy it!” This is why we can easily imagine the following (no less convincing) alternative propositions: “There is no God, so everything depends on us and we should worry all the time!” and “There is a God who watches what we are doing all the time, so we should be anxious and worry continuously!”

From this point Žižek offers a constructive reflection on religious violence, which is very well-done. But I would like to take a moment to pause and consider what is proposed in this introductory example of the proposition/counter-proposition presented by the atheists and orthodoxy in England. For me, it raises a very valid theological and spiritual question about belief in God. Who is God for you? What sort of God do you believe in?

The atheists above seem to be protesting against an image of God that suggests a watch-dog, judicial God who is most concerned about tallying sins and the exercise of virtues. One might consider this the CPA God — God with “Quickbooks,” calculating your actions and behavior in balanced columns on a spreadsheet.

The orthodox above seem to be responding with an image of a God whose primary modus operandi is mercy, to the point that — inasmuch as we can discern from a single poster slogan — all things are permitted or forgiven, simply live, do what you please and enjoy life. This is the laissez-faire God of libertarian dreams.

Both propositions, Žižek keenly notes, are inadequate. I would suggest that the former neglects God’s mercy, while the latter neglects God’s justice. Which raises the question: is the “correct” image of God something in between? Is it quite that simple? How does God manifest God’s self in human history and in the expanse of the entirety each human life?

I don’t have a simple answer, but I do think that Žižek has provided us with a great question to consider. What do you think?

Photo: Stock

On Being Holy (or not): Becoming A Saint

Posted in Thomas Merton with tags , , , , , , on August 11, 2011 by Daniel P. Horan, OFM

Here’s a little reflection from one of my greatest sources of inspiration: Thomas Merton. In his renown book, New Seeds of Contemplation, Merton writes the following, which I think is a fine point of reflection for all of us.

Be content that you are not yet a saint, even though you realize that the only thing worth living for is sanctity. Then you will be satisfied to let God lead you to sanctity by paths that you cannot understand. You will travel in darkness in which you will no longer be concerned with yourself and no longer compare yourself to other [men and women]. Those who have gone by that way have finally found out the sanctity is in everything and that God is all around them. They suddenly wake up and find that the joy of God is everywhere.

Photo: Stock

Christianity, The Poor and the US Debt Ceiling

Posted in Uncategorized with tags , , , , , , , , , , on August 1, 2011 by Daniel P. Horan, OFM

This reflection is now available in Daniel P. Horan, OFM’s book Franciscan Spirituality for the 21st Century: Selected Reflections from the Dating God Blog and Other Essays, Volume One (Koinonia Press, 2013).

Oscar Romero’s Insight on the Purpose of Homilies

Posted in Uncategorized with tags , , , on July 28, 2011 by Daniel P. Horan, OFM

After having just spent a few days with my brother friars on the Jersey Shore I have been thinking about the many people who have mentioned to me how much they appreciate the Franciscans’ homilies when they are in town. It is clear that there is something that shines through in the way that the friars preside at the Eucharist and preach during the week and on weekends, which speaks to the hearts of the people in the pews. I continue to be inspired by such comments, before and after my talks I was privileged to hear parishioners and vacationers say just these sorts of things to me.

Upon some reflection I was reminded of something I once read that was said by the martyred Archbishop of San Salvador, Oscar Romero. I went back to look it up and found this:

We not only read the Bible, we analyze it, we celebrate it, we incarnate it in our reality, we want to make it our life. This is the meaning of the homily: to incarnate the Word of God in our people. This is not politics. When we point out the political, social, and economic sins in the homily, this is the Word of God incarnate in our reality, a reality that often does not reflect the reign of God but rather sin. We proclaim the Gospel to point out to people the paths of redemption.

What he describes here highlights well what it is that, in many cases although perhaps not all, captures what is unique about some of the friars’ homilies versus those of many other preachers. Following the instruction of the Second Vatican Council in its document Gaudium et Spes, we are to interpret the signs of our time in light of the Gospel. This is what the homily at Mass is all about.

Far too often, when I am visiting local parishes, traveling or visiting family, I am struck by the vacuous and contextless remarks that are delivered during the period between the proclamation of the Gospel and the community’s profession of faith. It is upsetting how infrequently I hear the Scripture referenced in so many Roman Catholic homilies. Yet, this is what is the central purpose of the homily, to answer the question: “What is God saying to us through Scripture today?” The only way that can be done is to actually look at issues of the day.

Before I gave my second talk yesterday morning, I had the joy of joining the Catholic community at Long Beach Island for daily mass (a very large crowd, I should add). They were lucky to have Fr. Jim Scullion, OFM, as their presider and homilist. In addition to being an excellent friar, he happens to be a retired Scripture professor who had taught at a graduate school of theology for nearly twenty years. Few know the New Testament quite like Jim. He was able, in a brief daily-mass-sized homily, open up the meaning of the Gospel while commenting on the current quagmire in Washington, DC, as lawmakers continue to foolishly stand in legislative gridlock. At one point asking what Jesus would do if he were a congressman, Jim reminded the congregation of Matthew’s Gospel and Jesus’s very clear imperative about how people will be judged by God: not for what tax cuts one gives to the wealthy, not for how many times someone goes to Mass or says the Rosary (as good as those things are), but for how you and I treat the least among us (see Matthew 25).

Some call this political, but I agree with (St.) Romero (Bishop and Martyr): this is simply the Gospel and the purpose of the homily. Do not shy away from doing what is right.

Photo: Stock
Source of quote:
“Homily November 11, 1979,” in Monseñor Oscar A. Romero: Su pensamiento, Publicaciones Pastorales Arzobispado, 8 vols. (San Salvador: Imprenta Criterio, 1980-1989), 7: 421.

Yes, Anders Breivik is a ‘Christian Terrorist’

Posted in Uncategorized with tags , , , , , , , on July 26, 2011 by Daniel P. Horan, OFM

David Gibson has a good article on the Religion News Service wire titled, “Is Anders Breivik a ‘Christian’ Terrorist?” Yes, simply put, he is a “Christian Terrorist,” at least as much as someone like the now-dead Osama bin Laden was a “Muslim Terrorist.” Breivik was clearly motivated by his personal religious and cultural convictions to commit one of the worst crime in Norway’s history, certainly an appalling act of terror. That Breivik is a terrorist seems to go unquestioned, it’s his self-appropriated “Christian” moniker that has, according to Gibson, some conservative pundits upset and seeking to distance themselves from the Norwegian who shares — according to his 1,000+ page manifesto and other sources — several of the same ideological views.

Stephen Prothero, the renowned professor of religious studies at Boston University who specializes in American religions, explains.

“If he did what he has alleged to have done, Anders Breivik is a Christian terrorist,” Boston University religion scholar Stephen Prothero wrote on CNN.com.

“Yes, he twisted the Christian tradition in directions most Christians would not countenance. But he rooted his hate and his terrorism in Christian thought and Christian history, particularly the history of the medieval Crusades against Muslims, and current efforts to renew that clash.”

“So Christians have a responsibility to speak out forcefully against him, and to look hard at the resources in the Christian tradition that can be used to such murderous ends.”

This “twisting of the Christian tradition” is precisely what folks like bin Laden have done with Islam. While commentators like Bill O’Reilly have claimed that Breivik is not a “Christian” because of his actions, while such distance is not afforded to so-called terrorists that claim another religious tradition. The RNS article explains:

Not surprisingly, conservative pundits who share some of Breivik’s views and also consider themselves Christians quickly sought to distance themselves from Breivik by declaring, as Bill O’Reilly did on Fox News, that “Breivik is not a Christian.”

“That’s impossible,” O’Reilly said Tuesday. “No one believing in Jesus commits mass murder. The man might have called himself a Christian on the ‘net, but he is certainly not of that faith.”

Others have suggested that such demarcation is awfully problematic given the Christian doctrine of sin and the universality of sinfulness (a reality for all humans, although sinfulness might reasonably vary by degree). Such clarity in commentary comes from the at-times controversial, yet popular blogger (who, Gibson notes, is Catholic), Andrew Sullivan.

Andrew Sullivan, the popular blogger and Catholic, also expounded on that point, writing that “it is obvious that Christians can commit murder, assault, etc. They do so every day. Because, as Christian orthodoxy tells us, we are all sinners. To say that no Christian can ever commit murder is a sophist’s piffle. … Do the countless criminals who have gone to church or believe in Jesus immediately not count as Christians the minute they commit the crime? Of course not.”

Sullivan said Bill O’Reilly’s argument “is complete heresy in terms of the most basic Christian orthodoxy.”

And Sullivan is right, though for some 2,000 years Christians have still battled fiercely over who is a “real” Christian and who is not, or who is a “good” Christian and who is a “bad” Christian.

The very sad truth is that Anders Breivik is indeed a Christian Terrorist. If people like O’Reilly find themselves ashamed to bear the same name as people like Breivik, then perhaps he might consider organizing his commentary on matters relating to crime and terrorism to the Genus of “Terrorism” and not adjudicate “Muslim” or “Christian” or “Jewish” species of the crime.

There is much wisdom in the conclusion of the RNS piece, something of which folks like O’Reilly (and all “conservative” and “liberal” commentators out there) should take note.

Yet as far back as the fourth century, Saint Ambrose spoke of the church as a “casta meretrix”—the “chaste harlot” who welcomes all comers while remaining pure herself in order to sanctify her members. That analogy still holds true.

Anders Breivik may have been a bad Christian, perhaps the worst one can imagine, as well as a confused man who cherry-picked from Scripture and history to justify his un-Christian form of Christianity.

But proof-texting the Bible and using faith to rationalize one’s favorite political and cultural views is something most believers—Jewish, Muslim and Christian—are guilty of at one time or another. So kicking Breivik out of Christianity in the end might be an ominous sign for all Christians.

Photo: Pool

Jesus Never Chastised the Poor: But He’d Have a Problem with Politicians and Wealthy Americans!

Posted in Solemn Vow Retreat with tags , , , , , , , , on July 14, 2011 by Daniel P. Horan, OFM

This reflection is now available in Daniel P. Horan, OFM’s book Franciscan Spirituality for the 21st Century: Selected Reflections from the Dating God Blog and Other Essays, Volume One (Koinonia Press, 2013).

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