So the duty of hospitality is no longer considered as a personal duty. So people without a home are sent to the city where hospitality is given at the taxpayer's expense. The Holy Father appoints a man named a Bishop to a seat - a cathedra.
From that seat - cathedra the Bishop teaches the truth to all men so the truth may make them free. But some people are Bishop-shy. They are Bishop-shy because they are hungry, shivering, or sleepy.
They must be fed, clothed, and sheltered before they will consent to come to listen to Christ's Bishop. To feed, clothe, and shelter them at a personal sacrifice is to participate in the Bishop's apostolate. In the first centuries of Christianity the poor were fed, clothed, and sheltered at a personal sacrifice and the Pagans said about the Christians: Today the poor are fed, clothed, and sheltered by the politicians at the expense of the taxpayers.
And because the poor are no longer fed, clothed, and sheltered at a personal sacrifice but at the expense of taxpayers Pagans say about Christians: We read in the Catholic Encyclopedia that during the early ages of Christianity the Hospices or Houses of Hospitality was a shelter for the sick, the poor, the orphan, the old, the traveller, and the needy of every kind. Originally the Hospices of Houses of Hospitality were under the supervision of the Bishops who designated priests to administer the spiritual and temporal affairs of these charitable institutions.
We need Houses of Hospitality to give to the rich the opportunity to serve the poor. We need Houses of Hospitality to bring the scholars to the workers or the workers to the scholars.
We need Houses of Hospitality to bring back to institutions the technique to institutions. We need Houses of Hospitality to show what idealism looks like when it is practiced.
In seventeenth-century France there was a priest by the name of Vincent. Father Vincent realized that the country was going to the dogs. When something goes wrong they say in France: Looking for the woman Father Vincent found out that many woman were trying to be the mistresses of the rich. Vincent of Paul gathered several women and told them: By living with the workers in Houses of Hospitality scholars will be able to convey to the workers why things are what they are, how things would be if they were as they should be, and how a path can be made from things as they are to things as they should be.
By living with the workers in Houses of Hospitality scholars will be able to win the workers' sympathy, and therefore keep the workers from being influenced by selfish demagogues. By living with the workers in Houses of Hospitality ascholars will be able to become dynamic and therefore be the driving force of a new social order.
The training of social workers enables them to help people to adjust themselves to the existing environment. The training of social workers does not enable them to help people to change the environment. Social workers must become social minded before they can be critics of the existing environment and free creative agents of the new environment.
In the Houses of Hospitality social workers can aquire the art of human contacts and the social-mindedness or understanding of social forces which will make them critical of the existing environment and free creative agents of a new environment.
Afraid of the poor who don't like to get poorer, the rich who like to get richer turn to the State for protection. But the State is not only the State of the rich it is also the State of the poor who don't like to get poorer. So the State sometimes chooses to help the many poor who don't like to get poorer, at the expense of the few rich who like to get richer.
Dissatisfied with the State, the rich who like to get richer turn to the Church to save them from the poor who don't like to get poorer. But the Church can only tell the rich who like to get richer: There is nothing wrong with Communism, but there is something wrong with Communists. The wrong thing with Communists is that they are not Communists, they are Socialists. The aim of the Communists is to take over the control of the means of production and distribution. The means of production and distribution are now in the hands of Capitalists.
The class war is a war between Communists and Capitalists over control of the means of production and distribution. Patriots believe that the way to bring about a classless society is a class war between the Capitalist State and the working class.
Communists believe in capturing the State so as to be able to use it as a club to prevent anybody from becoming a Capitalist. The Communist manifesto defines Communism as "a state of society" where each one works according to his ability and gets according to his needs. Using the power of the State will enable Communists to prevent anybody from becoming a successful Capitalist but it will not make anybody Communist at heart.
To be a Communist according to the definition of the Communist Manifesto is to be willing to give one's labor for the benefit of a Communist Community. I agree with seven Bishops, three of whom are Archbishops, that the Communist criticism of the rugged individualism of bourgeois capitalism is a sound criticism. I agree with seven Bishops, three of whom are Archbishops, that the main social aim of the communist Party is a sound social aim.
I agree with seven Bishops, three whom are Archbishops, that the Communists are not sound when they advocate class struggle and proletarian dictatorship as the best practical means to realize their sound social aim.
Before he died Karl Marx told one of his friends: To be a Marxist, according to the logic of Das Kapital, is to maintain that the best thing to do is to wait patiently till Capitalism has fulfilled its historic mission.
To be a Marxist according to the logic of Das Kapital, is to step back, take and academic view of things, and watch the self-satisfied Capitalists dig their own graves.
To be a Marxist, according to the logic of Das Kapital, is to let economic evolution do its work without ever attempting to give it a push. Karl Marx soon realized that his own analysis of bourgeois society could not be the basis of a dynamic revolutionary movement. Karl Marx soon realized, as Lenin realized, that there is no revolution without revolutionary action; that there is no revolutionary action without a revolutionary movement; that there is no revolutionary movement without a vanguard of revolution and that there is no vanguard of revolution without a theory of revolution.
To write the Communist Manifesto Karl marx did not use his own analysis of Capitalism. He took the criticism of the bourgeois society of his time by Victor Considerant and made it the first part of the Communist Manifesto. He took the definition of Communism by Proudhon and made it his own. He tried to make himself believe that class struggle was the first step from a Capitalist society where man is inhuman to man to a Communist society where man in human to man.
A Bourgeois is a fellow who tries to be somebody by trying to be like everybody, which makes him a nobody. A Dictator is a fellow who does not hesitate to strike you over the head if you refuse to do what he waants you to do. A Leader is a fellow who refuses to be crazy the way everybody else is crazy and tries to be crazy in his own crazy way. A Bolshevist is a fellow who tries to get what the other fellow has and to regulate what you should have.
A Communitarian is a fellow who refuses to be what the other fellow is and tries to be what he wants him to be. Always "They" and never "I". The Communitarian Revolution is basically a personal revolution. It starts with I not with They. The Nazis, the Fascists, and the Bolshevists are Totalitarians.
The Catholic Worker is Communitarian. The principles of Communitarianism are expounded every month in the French magazine Esprit The Spirit. Emmanuel Mounier, editor of the magizine, has a book entitled, " La revolution personnaliste et communitaire. Raymond de Becker is the leader in Belgium of the Communitarian Movement 6. Kagawa the Japanese co-operator is truly imbued with the communitarian spirit. The Communist Party credits bourgeois capitalism with an historic mission.
The Communitarian Movement condemns it on general principles. The Communist Party throws the monkey-wrench of class struggle into the economic machinery and by doing so delays the fulfilling of the historic mission which it credits to capitalism.
The Communitarian Movement aims to create a new society within the shell of the old with the philosophy of the new which is not a new philosophy but a very old philosophy, a philosophy so old that it looks like new. The Communist Party stands for proletarian dictatorship. The Communitarian Movement stands for personalist leadership.
A Communist Community is a Community with a common unity. A common belief is what makes the unity if a community. What labor needs is not economic security. What Labor needs is a philosophy of labor. Stealing is against the law of God and against the law of men. Begging is against the law of men, but not against the law of God. Working is neither against the law of God nor against the law of men.
But they say that there is no work to do. There is plenty of work to do, but no wages. But people do not need to work for wages. They can offer their services as a gift.
And Capitalists succeed in accumulating labor by treating labor not as a gift, but as a commodity, buying it as any other commodity at the lowest possible price.
And organized labor plays into the hands of the capitalists or accumulators of labor by treating their own labor not as a gift, but as a commodity, selling it as any other commodity at the highest possible price.
And when the capitalists or accumulators of labor have accumulated so much of the laborer's labor that they no longer find it profitable to buy the labor's labor then the laborers can no longer sell their labor to the capitalists or accumulators of labor.
And when the laborers can no longer sell their labor to the capitalists or accumulators of labor, they can no longer buy the products of their labor. And that is what the laborers get for selling their labor to the capitalists or accumulators of labor. To give and not to take that is what makes man human. To serve and not to rule that is what makes man human. To help and not to crush that is what makes man human. To nourish and not to devour that is what makes man human.
And if need be to die and not to live that is what makes man human. Ideals and not deals that is what makes man human. Creed and not greed that is what makes man human. The world would be better off, if people tried to become better. And people would become better if they stopped trying to be better off.
For when everybody tries to become better off, nobody is better off. But when everybody tries to become better, everybody is better off. Everybody would be rich if nobody tried to be richer. And nobody would be poor if everybody tried to be the poorest. And everybody would be what he ought to be if everybody tried to be what he wants the other fellow to be. When the big shots become bigger shots then the little shots become littler shots. And when the little shots become littler shots because the big shots become bigger shots then the little shots get mad at the big shots.
And when the little shots get mad at the big shots because the big shots by becomming bigger shots make the little shots littler shots they shoot the big shots full of little shots. But by shooting the big shots full of little shots the little shots do not become big shots, they make everything all shot. Christianity has nothing to do with either modern Capitalism or modern Communism, for Christianity has a Capitalism of its own, and a Communism of its own. Modern Capitalism is based on property without responsibility, while Christian Capitalism is based on property with responsibility.
Modern Communism is based on poverty through force, while Christian Communism is based on poverty through choice. For a Christian, voluntary poverty is the ideal as exemplified by Saint Francis of Assisi, while privte property is not an absolute right, but a trust, which must be administered for the benefit of God's children.
Henry Carr, Superior of the Basilians, says: Socialists and Communists battle against the unequal conditions of the poor. Presumably they would be satisfied if all were on a level. Do you not see that this does not touch the question that is vital, namely, whether or not the people, no matter how much or how little they possess, regard it and use it in the way they should?
The right way is to regard it as something entrusted to us to use for the benefit of ourselves and others. The wrong way is to look on it as something we own and can use as we desire without any duty to others. Good or bad conditions will follow good or bad use of property. According to Johannes Jorgensen, a Danish convert, living in Assisi: Saint Francis desired that men should give up superfluous possessions.
Saint Francis desired that men should work with their hands. Saint Francis desired that men should offer their services as a gift. Saint Francis desired that men should ask other people for help when work failed them. Saint Francis desired that men should live as free as birds. Saint Francis desired that men should go through life giving thanks to God for His gifts. The farmer sells in an open market and is forced to buy in a restricted market.
When the farmer gets a pair of overalls for a bushel of wheat the wheat and the overalls are on the level. When the farmer has to give two bushels of wheat for a pair of overalls the wheat and the overalls are not on the level. Writing an essay is difficult and not to be taken lightly.
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