Thursday, April 25, 2013

The Dignity of Work and the Rights of Workers


SOCIAL TEACHING THEME 5
THE DIGNITY OF WORK AND THE RIGHTS OF WORKERS

On the occasion of the 100 year anniversary of Pope Leo XIII's encyclical "Rerum Novarum (1891), Pope John Paul II wrote his own encyclical on the Social Teachings of the Church, "Centesimus Annus."  In that encyclical the pope reaffirms Leo's call for the protection of the dignity of work and the rights of workers; "The obligation to earn one's bread by the sweat of one's brow also presumes the right to do so. A society in which this right is systematically denied, in which economic policies do not allow workers to reach satisfactory levels of employment, cannot be justified from an ethical point of view, nor can that society attain social peace." (#43)

The rights of workers and the dignity of labor are fundamental to the health of any society. Workers must never be seen as mere commodities nor treated as available capital. More than just a means to earn a living, work is a participation by men and women in furthering God's creation. The rights and safety of all workers must be stringently protected. Excessive hours of labor, harsh, unsafe  and unsanitary conditions, and low wages, all violate the rights of the workers. The Church also reminds us that the Sabbath rest is still an obligation for Catholics and must be protected by society not only for the health of workers but to ensure the freedom to worship. While some jobs require Sunday employment, unnecessary work on Sunday still violates the first Precept of the Church: "You shall attend Mass on Sundays and Holy Days of Obligation and rest from servile labor." (CCC #2042)

Included in this theme of Social Teaching is the right to private property and to economic initiative. There is also the right to join unions and other associations. The dignity and value of each person is, thus, the goal of all social and economic activity. The poverty that results from low wages or underemployment is a violation of this right. As Pope Benedict writes: "In many cases, poverty results from a violation of the dignity of human work, either because work opportunities are limited (through unemployment of underemployment), or because a low value is put on work and the rights of that flow from it, especially the right to a just wage and to the personal security of the worker and his or her family." (Caritas in Veritate #63)

Tuesday, April 2, 2013

THE RESURRECTION


As we continue our Easter celebration, I thought it might be a good time to revisit the Resurrection as an event.  How do we know it happened?  What is the evidence we look for, and what are theologians saying about it?
Over the past few years I have read many articles and books on the Resurrection of Jesus.  Some simply state the Resurrection as fact and talk about its significance.  Others question the historical reality of the Resurrection.  Was it just an expression of the faith of the apostles?  Would anyone else have been able to see Jesus?  Did it really happen?
St. Paul tells us in his letter to the Corinthians: "And if Christ has not been raised, our preaching is void and your faith is empty, too. Indeed, we should then be exposed as false witnesses of God, for we have borne witness before him that he raised up Christ; but he certainly did not raise him up if the dead are not raised.  Why? Because if the dead are not raised , then Christ was not raised; and if Christ was not raised, your faith is worthless.  You are still in your sins, and those who have fallen asleep in Christ are the deadest of the dead.  If our hopes in Christ are limited to this life only, we are the most pitiable of all men."  (I Cor. 15:14-19)
So the Resurrection is a fact.  But what was Jesus like after the Resurrection?  Was he just a ghost or did he have bodily form?
To answer some of these questions let's look at the evidence.  First is the empty tomb.  The fact that the tomb of Jesus was empty does not in itself prove anything.  There can be other explanations for the empty tomb.  One is that the disciples of Jesus came in the night a stole his body.  This is what the Sanhedrin feared would happen and why they insisted that Pilot place guards at the tomb.  What the empty tomb can tell us is that the Resurrection, if it happened, was a bodily Resurrection.  In other words, Jesus was risen in his body. His body no longer lays in the tomb but is resurrected.  He was not a ghost when he appeared to his disciples.
The fact that Jesus first appeared to women is another piece of the evidentiary puzzle.  Women, at the time of Christ, had no real rights.  Their testimony could not be used as evidence in court.  If the Resurrection was a faith experience, or a fabrication by the apostles, they would not have had him appear first to the women at the
tomb.  In fact, the apostles themselves did not believe the testimony of the women.  Why should they expect anyone else to?  The women were the first to see Jesus and, therefore, the first to proclaim the Resurrection.  A thing that was simply not part of the cultural experience of the times.
It is the post Resurrection appearances that give us the most data about the historical reality of the event and what the nature of the resurrected Jesus was.  Recall that when Jesus first appeared to the disciples that first Easter night, they thought they were seeing a ghost.  Jesus assured them, using the evidence of his hands and feet, that it was he and that he was not a ghost.  He upbraided them for not believing the women.  He would appear to them at least two more times, as well as appearing to others.
The nature of these appearances and the activity Jesus is involved in during them shed some light on his own resurrected nature.  Jesus eats with the disciples.  He allows them to touch his wounds.  He cooks for
them.  All this indicate that Jesus rose in bodily form.  It was the same body he had before the resurrection.  But is was also very different.  Jesus was no longer confined by space and time.  He could appear suddenly through locked doors.  He could disappear just as suddenly as he did with the disciples in Emmaus.  Clearly he was not
bound by the human condition they way we still are and the way he was before his resurrection.  Jesus still had the same body he had before but his body was now glorified.  His is a resurrected body, not simply a resuscitated one.  His body was now free from all human defect and was no longer bound by natural law.  But it still was a physical body that could be seen by the doubting disciples and could still perform such human activities as eating and touching.
As the CATECHISM OF THE CATHOLIC CHURCH states: "Given all these testimonies, Christ's Resurrection can not be interpreted as something outside the physical order, and it is impossible not to acknowledge it as an historical fact."  CCC#643
Jesus rose from the dead, body and soul, a  physical event that can be verified empirically. The apostles saw him and retold the stories of his presence among them after his Resurrection.  His body, the same one he had before his Resurrection was no longer bound the laws of nature but still retained his wounds of crucifixion.  As Christians, the historical accuracy of the Resurrection is central to our belief.
As St. Paul says, "If Christ has not been raised, then your faith is worthless."