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La idolatría del trabajo...

En el previo número de The Sower (Abril 2009) empezamos a analizar los escritos de Dietrich von Hildebrand, y sus reflexiones sobre la cultura contemporánea. Su ensayo ‘Eficiencia y santidad’ trata de la herejía de la eficiencia. Argumentó que esto involucraba una cierta idolatría del trabajo, especialmente del trabajo profesional.

¿Qué es lo que él quería decir con esto? Vio que esta herejía estaba presente en la estimación que a menudo se da en el ámbito del trabajo, en la que prácticamente consideramos que es en nuestro trabajo que encontramos la cúspide más alta de la vida humana. Von Hildebrand no desestima de ninguna manera la alta dignidad del trabajo en la vida del ser humano, sino que ve el problema como el desvío de nuestro entendimiento del centro de gravedad del hombre desde nuestra vocación primaria de ser persona, a la de nuestro trabajo y nuestros logros.

Cuando se coloca el trabajo en el centro, la alternativa que buscamos tiende no a ser Dios, sino la diversión. Y ya que esto no es nuestro centro verdadero, las otras cosas se distorsionan también. La ‘recreación’ y la ‘relajación’ se convierten en la etiqueta para todo lo que vale la pena buscar fuera del trabajo. Von Hildebrand argumentó que con esta mentalidad, comenzamos a abordar la cuestión de la buena vida simplemente en términos de diversión y así se frustra cualquier comprensión de la verdadera profundidad y dignidad de la vida. Descuidamos lo espiritual, descuidamos la necesidad del recogimiento. Dejamos que nos distraigan.

‘If it feels good, do it.’ This slogan succinctly expresses a main feature of the mentality of today's society. What is this radically influential philosophical position? Hedonism.

In essence, hedonism holds that the only thing intrinsically good is pleasure, and the only thing intrinsically bad is displeasure. A thing is only good or bad in itself if it either gives or does not give pleasure.

This philosophy easily translates into practice. One ought only to act for the sake of pleasure. One's choice for option A as opposed to option B will be governed by which will bring the greatest pleasure. If both things will undoubtedly cause displeasure, one must choose the option causing the least displeasure. Thus, for the hedonist, pleasure is the main principle for all decision making.

What are some of the probable negative consequences of living by the tenets of an unbridled hedonistism? The hedonist will very likely self-absorbed, extraordinarily selfish, and willing to do anything to anyone for self-gratification. Using others as a means for pleasure can lead to sexual sins like fornication, adultery and rape. Everything is about what I want.

We need not look far to find this attitude affecting our nation, local community, and perhaps even ourselves. Blessed Pope John XXIII expressed the modern situation in this way, "There is, alas, a spirit of hedonism abroad today which beguiles men into thinking that life is nothing more than the quest for pleasure and the satisfaction of human passions. This attitude is disastrous. Its evil effects on soul and body are undeniable." (Mater et Magistra, 235)

Most people associate Arabia with Islamic fundamentalism and super-modern cities like Dubai, Abu Dhabi and Doha. It may come as a surprise, then, that the Arabian Peninsular is home to at least 2 million Catholics, who are almost entirely composed of expatriate workers.

It is easy to forget that Christianity initially flourished in the Arabian Peninsula. According to tradition, St Bartholomew preached the Gospel in what is now Yemen on his way to India, and three bishops of the nomadic Arabs attended the Council of Chalcedon in 451. Little survived the rise of Islam, although when Marco Polo visited the islands of Socotra, off the southern Arabian coast, he found that ‘the inhabitants are baptized Christians and have an archbishop.’

Today the Apostolic Vicariate of Arabia cares for the faithful in Bahrain, Oman, Qatar, Saudi Arabia, UAE and Yemen. This large area includes just 16 parishes and 55 priests. Relative religious freedom exists within a well-defined framework and most church activities take place within the parish compound, normally situated on the outskirts of a major city or town. The notable exception is the ‘Forbidden Kingdom’ of Saudi Arabia, where all religions other than Islam are prohibited and no official Church activity is allowed.

Gerard Boylan examines examples of catechisms from both pre-Reformation and post-Reformation periods and finds them more varied than might be expected.

Effective catechesis, as we know, takes account not only of the content of the message to be handed on, but also of the personal circumstances of those being instructed, the situation of the national Church, and a host of cultural factors. Effective catechesis increases knowledge and understanding and thereby strengthens a person’s commitment to an essential assent already given, and this more formal instruction is internalised, and becomes an experienced truth in the circumstances life, when it is reinforced by the habit of prayer, by the example of other Christians whose lives encourage us, by our taking seriously participation in the Mass and the sacraments, by the practice of virtue and the avoidance of evil, by spiritual reading—in other words, by what the General Directory for Catechesis calls ‘on-going formation’ of many kinds.

St Mary’s College, Oscott, the seminary in north Birmingham, in England, is home to a significant Recusant and rare books collection of some 15,000 printed books and pamphlets. Among them are catechetical works dating from the late fifteenth to the early nineteenth centuries. They reflect the changing circumstances of their readers and the life of the Catholic Church in England over a period of some 350 years. Some of them correspond to the accepted definition of a catechism - a summary of principles, often in a question-and-answer format. But the majority are more extensive works, which contain not only a summary of Catholic doctrine, but in addition address the need for the ‘on-going formation’ that lay people needed in circumstances which were often inimical to the practice of their faith.

This year we are focussing on God the Father. It is a time to consider origins and goals since the Eternal Father is, of course, both. He is the source of human life and He is its only and unimaginable goal. The whole of life is encompassed by His watchful providence as He leads us from Himself to Himself.

Catechesis necessarily takes its orientation from these fundamental truths, and we can think of catechesis as our gradual induction into these most basic points about our life. It is easy to see why the Church gives such prominence to the role of catechesis: what more important work in the Church can there be than that of bringing people to a realisation of these marvellous truths?

It is a work of God to convert a father to the gift and task of his fatherhood; indeed, we live in a society in which many fathers have abandoned fatherhood. It is even possible that fatherhood is more hidden than motherhood and more susceptible, in a way, to general neglect; nonetheless, like all naturally good gifts, it responds to appreciation, cultivation and instruction. I am sure, however, that fatherhood is from the very root of personhood and needs the grace of God to flourish. Just as God has given me seven children, plus two in heaven and one to be born in the next month, so I need God to help me to adapt to the varieties of personality and the everyday dynamics of family life. The transformation of my-ever shrinking time for ‘me’ into the treasurable time for ‘my family’ is at the heart of God’s action in my life. Sharing, then, what God is doing with me as a father, is a way of fanning into life one of the gifts of God which has been severely frostbitten.

If it is simple to say that I am discovering some of the dimensions of the ‘Father’ as catechist, it is not so simple sustaining the simplicity of this in the reality of daily life. What I want to pass on to my children is a beautiful wonder at the mystery which permeates each person’s life, beginning as it does with Creation and the act of God at the foundation of each person’s life. What I am in danger of doing is passing on a dreadful gloom in front of the practicalities of life: the clearing up, the clearing out of the house in time for school, the rushed return journey and the endless unfinished things that express the impossibility of fulfilling my perfectionist tendencies. Not to mention the dreadful fears that arise in my heart from what I read in the papers.

This new series examines key features of contemporary culture that characterize the ‘field’ into which the Word is sown by catechists today.

There is no such thing as truth!’

‘That may be wrong to you, but it’s right for me!’

‘Beauty is in the eye of the beholder!’

We have all heard these maxims in some form or another. They express a philosophical position by which many people direct their lives: relativism. In a homily given on Monday 18 April 2005 Pope Benedict XVI spoke of ‘the dictatorship of relativism’. Catechizing persons immersed in a culture of relativism is one of the most difficult tasks of catechesis in our time.

No miracles of Jesus? No effective apologetic for the divinity of Christ. No apologetic for the divinity of Christ? A seriously weakened catechesis. We cannot have an effective apologetic for the divinity of Christ unless we defend the historical truth of his miracles as recounted in the Gospels.

The formation of catechists should enable them seriously to address the historicity of Jesus’ miracles.

A common question asked by many Evangelicals or Protestants is, ‘Are you saved?’ The answer, for them, is that if you have proclaimed Jesus Christ as your personal Lord and Savior, then you are saved. You are saved by making this formal statement. Some Catholics may respond to this question with ‘Yes, I am saved,’ meaning that at their Baptism they received sanctifying grace, and it follows that if they die in this state of grace, they should enter into eternal life. Whilst this is an acceptable way of interpreting the meaning of the question to be consistent with the Catholic faith, the problem with the question, ‘Are you saved?’ and the way of thinking behind it is that it diminishes the meaning of hope.

We must recognize that this phrase originates with the Protestant view of salvation. This view is that simply by believing in salvation through the life, death, and resurrection of Jesus Christ and he being our personal Lord and Savior, we are saved. The truth, however, is that we are not saved. Our salvation is still in anticipation. To falsely place this anticipation into the realm of actuality is to destroy hope entirely.

This brief paper is entitled, ‘The Dramatic Nature of the Christian Life.’ For devotees of the eminent theologian, Hans Urs Von Balthasar, this topic calls to mind his multi-volume volume work, Theo-drama[i], in which he engages the world of theatre as a way of understanding the truly original drama. By that I mean the drama of the inner life and love of the Trinity, the hidden counsels wherein the Triune God freely elected to create and redeem – thus setting the stage for the drama we call ‘salvation history’.