#Catholic social Justice

[agirlnamedbone]

Sister Corita Kent // 1969

[ffcrazy15]

I am BEGGING my fellow Catholics to realize that voting for Trump is a bad, BAD idea if your goal is to help the Church in America.

Look. I get it. The Democrats suck. They suck ass. They've completely lost their grip on reality in some pretty important matters.

But Donald Trump has stated, explicitly, that he intends to smash the very mechanism of democracy the moment he's back in office to go after his political rivals. He said he would "not be a dictator EXCEPT on Day 1." His allies' plans include getting rid of the FBI and the Department of Education, slashing the Department of Justice's budget, and neutering the Federal Trade Commission and Federal Communications Commission. He is willing and ready to destroy our democracy.

I know we want to fix this country. But we CANNOT do that if this isn't even a functioning democracy anymore four years from now! At least with the Democrats it's the devil we know; we've been fighting on that battlefront for the last fifty years, we know the terrain and we know how they work.

Donald Trump will turn this country into a true one-party state. That is his explicitly expressed goal. And if you think that will help us? Think again. He will go after the Catholics the moment we're not useful to him anymore.

And afterwards, what will be left? Do we want another repeat of the Pius XII Wars? Do you think ANYONE will want to become Catholic if we help put Donald Trump in power?

Guys. Listen to me. I know. I KNOW that this sucks. But we CANNOT vote for this man. You don't even have to vote for Biden! But DO NOT vote for Donald Trump. Not if you want Catholicism to have any legitimate moral ground to stand on four years from now. Not if you want to see America remain a democracy. Not if you want your fellow Catholics to not get shot in the streets for resisting an authoritarian government.

At some point, when you were a kid, you read about Catholics who resisted and fought the Nazis. You wanted to be like them. You swore that if the moment ever came, you WOULD be like them.

This is that moment.

[cealtrachs]

“ The duty of the moment is what you should be doing at any given time, in whatever place God has put you. You may not have Christ in a homeless person at your door, but you may have a little child. If you have a child, your duty of the moment may be to change a dirty diaper. So you do it. But you don't just change that diaper, you change it to the best of your ability, with great love for both God and that child. ... There are all kinds of good Catholic things you can do, but whatever they are, you have to realize that there is always the duty of the moment to be done. And it must be done, because the duty of the moment is the duty of God. ”

Catherine Doherty

[aria-i-adagio]

Well... that tells me all I need to know about that textbook and market forces. Not only has the market in this hypothetical failed the boy, it's failed the cat. Kitties shouldn't be drinking milk. Definitely not that much milk.

From this article on greed, economics, and Catholic theology. (Remember, kids, maintain a healthy skepticism of uncritically accepting any authority, religious ones included. But skepticism doesn't require outright rejection.)

[monicascot]

Elite University Indoctrinated Me Into The Woke Social Justice Cult | Woke Up

Kiyah Willis was indoctrinated into Critical Social Justice. Being a non-binary black female gave her special status in what she describes this intersectionality as the Olympics of victimization. For years she thought biological sex had no bearing on their gender identification

[wildfeather5002]

Indigenous folks, ex-christians & anyone who's knowledgeable on social issues, I have two questions that have bothered me for a long while and I believe y'all might know how to answer them.

The question: I read a webcomic about community A living on an island along with another community B with different culture & beliefs from them. Community A believes that their culture & religion are the correct ones and that members of community B are dooming themselves to eternal damnation (in a religious sense) if they don't adopt the beliefs & practices of community A.

I saw someone talking about the comic in its comment section, saying that one of the characters who's a member of community B is selfish for not adopting the burial practices from community A's religion, because according to that someone, not burying their loved one like community A believes is correct is " potentially dooming their loved one to eternal damnation".

If you're indigenous, has rhetoric / talking points like this been used against your own religious / cultural practices? Could you give any concrete examples?

If you have religious trauma / are ex christian of any kind, have people used talking points like this to guilt trip, to frighten, or to shame you into obeying religious rules? (People belonging to other religions than christianity are welcome to give their perspectives as well!)

[many-sparrows]

I love you social justice oriented Christians. I love you Gary (my pastor) who presided over gay weddings before they were legally binding and before the church had come to a decision on it. I love you Conrad (old pastor I work with) for getting arrested for protesting the Iraq war and performing a lesbian wedding the minute it became legal for a couple who'd been together for decades. I love you Dr Donald Hertz for your sermons on Acts 20:27 and your life spent living out that verse and for causing trouble when you were still a student assigned to a segregated church in Birmingham and for spontaneously joining a grape boycott picket line outside of a Safeway in Berkeley because that verse says we cannot shrink away from our duty to each other. I love you Martin Luther's common chest. I love you Charles de Foucauld. I love you Oscar Romero. I love you Dorothy Day. I love you for giving me a legacy to carry on.

[intrinsicallydisordered]

A Eucharist which does not pass over into the concrete practice of love is intrinsically fragmented.

— Pope Benedict XVI, Deus Caritas Est (no. 14)

[victusinveritas]

[fictionadventurer]

After very little research into the other writings of Laura Ingalls Wilder and Rose Wilder Lane, my hypothesis about the Little House authorship question is that the writing is mostly Rose's, but the heart is Laura's.

In Laura's newspaper columns, the parts that sound most like Little House mostly come from the extracts she shares from Rose's letters (incidentally, it's kind of adorable how proud she is of Rose: "My daughter's in France!", "My daughter's in Albania!", etc.) The prose of Old Home Town, Rose's inspired-by-my-childhood-home novel, has some of the same concise descriptive prose that I've come to associate with the Little House style (I could hear passages in the voice of the Little House audiobook narrator).

Yet the Little House soul is all over Laura's columns. She's fascinated by the simple tasks of life, believes in home and family and hard work, believes in holding onto the goodness of childhood and looking forward with hope toward the future. There's an optimism, almost a romanticism, about life. The children's series that bears her name clearly comes from the same woman.

Rose, by contrast, is much more pessimistic. When writing about childhood, she's almost cynical about the life of a small town. She highlights the dark stories underlying the wholesome exterior, is extremely sensitive to the pitfalls of the social scene around her. Part of the difference is that Rose is writing for adults, but there does seem to be an essential difference in the personality behind the pen, despite the stylistic similarities to Little House.

(At the risk of pop psychoanalyzing people long dead, Rose seems much more neurotic and introverted and sensitive than her mother. In her writings and in the books about her childhood in Missouri, she comes across as child of a fairly comfortable modern life, with all the modern anxieties, in contrast to a woman who grew up starving on the prairie and knows that there are much worse things to endure than small-town gossip).

It's not much of a thesis, but I'm just fascinated by the fact that the Little House series can share so many stylistic similarities with Rose's writings, yet feel so much more like Laura.

[animeandcatholicism]

I guarantee that if the average progressive who puts up Johnny Cash and other older country stars and found out that a good chunk of them were dyed in the wool Evangelicals (Cash was a Baptist and helped with Billy Graham's Crusades) they would have a brain anuerism.

You can have an issue with the current system without siding with your particular ideology.

[agirlnamedbone]

In sorting out my feelings and beliefs there is, however, one piece of moral ground of which I am absolutely certain: if I were to be murdered I would not want my murderer executed. I would not want my death avenged. Especially by government--which can't be trusted to control its own bureaucrats or collect taxes equitably or fill a pothole, much less decide which of its citizens to kill.

Sister Helen Prejean (Dead Man Walking, 1993)

[ffcrazy15]

Oh also casual reminder that Project 2025 is super into ramping up nuke production. Like for war. Like for dropping mfing atomic bombs on civilians and prompting other countries to drop atomic bombs on us.

Like if you just don't want to see nuclear warfare in your lifetime and the astronomic casualties that would bring, not voting for Trump would be a smart move.

[jameslmartello]

George Weigel: The West needs its own version of JPII’s ‘Revolution of Conscience’ - CatholicVote org

[cruger2984]

THE DESCRIPTION OF SAINT MARTIN DE PORRES The Patron of Barbers (and Hairstylists), Race Relations and Social Justice Feast Day: November 3

"Do not complain, that shows discontent with the will of God in the present moment. That is also proof of impatience."

Martin de Porres was born in Lima, Peru, on December 9, 1579 to Don Juan de Porras y de la Peña, a Spanish nobleman and adventurer, and Ana Velázquez, a freed daughter of slaves from Panama. His father abandoned the family when Martin and his sister, Juana, were very young. Ana Velázquez supported her children by taking in laundry.

Martin's childhood poverty did not embitter him but made him sensitive to the plight of the poor, and especially the orphans to whom he would devote much of his time and resources. Even as a child, Martin would give the family's scarce resources to the beggars whom he saw as less fortunate than himself.

When Martin turned eight, his father had a change of heart and decided to claim his two children (publicly identified as mulatto, a term used for mixed-race children) in spite of the gossip to which it subjected him. He made sure that both were afforded a good education and had enough money for the family not to suffer hardship. At the age of twelve, Martin began an apprenticeship with a barber/surgeon named Marcel de Rivero. He proved extremely skilful at this trade and soon customers, who at first were sceptical of the young coloured boy, came to prefer and ask for him.

After leaving home, Martin took a room in the house of Ventura de Luna. Always a devoted Catholic who spent much time in church, Martin begged his landlady for some candle stubs. She was curious about his activities and one night spied on him through a keyhole and witnessed Martin in a vigil of ecstatic prayer — a practice he would continue throughout his life.

Martin often challenged his brothers on their racial attitudes. In one story, Martin came upon a group of Indians sweeping the floor under the watchful eye of one of the Dominican brothers. When told that they were cleaning to repay a meal they had received, Martin pointed out that the brother had fed some white people the previous day without forcing them to clean. After Martin's firm but gentle challenge, the brother took up the broom himself.

Martin frequently insisted on performing such hard and menial tasks as caring for the Order's horses in the evenings, even when informed that servants were available for these chores. He would argue that the servants were tired from their day's work while he, Martin, had done very little. He also extended his healing gifts — going to the servants' quarters and treating their ailments.

Martin's spiritual practices were legendary. He would often fast for extensive periods of time on bread and water. He loved all-night vigils, frequently praying by lying down as if crucified, sometimes kneeling but, miraculously, a foot or more off the floor. Equally legendary was his love of animals. He would feed and heal all animals that came into his vicinity and they understood and obeyed him.

Martin is often portrayed with mice because, according to one story, the monastery was tired of their rodent problems and decided to set traps. Martin was so distressed that he spoke to the mice and cut a deal with them that if they would leave the monastery, he would feed them at the back door of the kitchen. From that day forward, no mouse was seen in the monastery.

However, it is Martin's charity that made him the patron saint of social justice. Martin fed, sheltered and doctored hundreds of families. He also provided the requisite dowry of 4,000 pesos to enable at least 27 poor young women to marry. Last, but not least, he established the Orphanage and School of the Holy Cross, which took in boys and girls of all classes and taught them trades or homemaking skills. Over much criticism, he insisted that the school staff be well-paid so that they would give their best service.

Martin died on November 3rd, 1639 at the age of 59 in Lima. He died surrounded by his brothers and reciting the Credo, his life ending with the words 'et homo factus est (He had became man)'.

His funeral was attended by thousands of Peruvians from all walks of life who vied to get a piece of Martin's habit as a relic. These pieces of the saint's habit have been associated with innumerable miraculous cures. Martin de Porres is buried in the Convento Santo Domingo in Lima, Peru.