Thomas made Chocolate Profiteroles. I made small meat and vegetable pies.
A finger food dinner.
And now I am back to reading, one could say devouring, “Harry Potter and the Deathly Hallows.” I am drawn to the story ~ what will happen next? I can smell the evilness of Lord Voldermort. I can taste the fear of the characters. Gosh, I need to finish this book!
Rowling is a good storyteller.
Doing some religion related reading this morning ~ Anny read a section on citizenship and on obeying lawful authority. An interesting discussion has ensued….and we have looked for a way to demonstrate this discussion. A paperwork trail…
I did an online search for graphic organizers and Anny found one that interested him. He is writing his graphic organizer on citizenship as I type.
And now we have looked at the Catechism of the Catholic Church. What does the Church say about legitmate authority?
1897 “Human society can be neither well-ordered nor prosperous unless it has some people invested with legitimate authority to preserve its institutions and to devote themselves as far as is necessary to work and care for the good of all.”
By “authority” one means the quality by virtue of which persons or institutions make laws and give orders to men and expect obedience from them.
1898 Every human community needs an authority to govern it.16 The foundation of such authority lies in human nature. It is necessary for the unity of the state. Its role is to ensure as far as possible the common good of the society.
1899 The authority required by the moral order derives from God: “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment.”
1900 The duty of obedience requires all to give due honor to authority and to treat those who are charged to exercise it with respect, and, insofar as it is deserved, with gratitude and good-will.
Pope St. Clement of Rome provides the Church’s most ancient prayer for political authorities: “Grant to them, Lord, health, peace, concord, and stability, so that they may exercise without offense the sovereignty that you have given them. Master, heavenly King of the ages, you give glory, honor, and power over the things of earth to the sons of men. Direct, Lord, their counsel, following what is pleasing and acceptable in your sight, so that by exercising with devotion and in peace and gentleness the power that you have given to them, they may find favor with you.”
1901 If authority belongs to the order established by God, “the choice of the political regime and the appointment of rulers are left to the free decision of the citizens.”
The diversity of political regimes is morally acceptable, provided they serve the legitimate good of the communities that adopt them. Regimes whose nature is contrary to the natural law, to the public order, and to the fundamental rights of persons cannot achieve the common good of the nations on which they have been imposed.
1902 Authority does not derive its moral legitimacy from itself. It must not behave in a despotic manner, but must act for the common good as a “moral force based on freedom and a sense of responsibility”:
A human law has the character of law to the extent that it accords with right reason, and thus derives from the eternal law. Insofar as it falls short of right reason it is said to be an unjust law, and thus has not so much the nature of law as of a kind of violence.
1903 Authority is exercised legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, “authority breaks down completely and results in shameful abuse.”
1904 “It is preferable that each power be balanced by other powers and by other spheres of responsibility which keep it within proper bounds. This is the principle of the ‘rule of law,’ in which the law is sovereign and not the arbitrary will of men.”
An interesting morning, the feast of St Joachim and St Anne.
Through my fault, my most grievous fault. The Confiteor.
I am re-reading Kathryn Hulme’s novel “The Nun’s Story”.
Sister Luke, the main character of the novel, describes the weekly culpa, or ritual of proclaiming one’s faults.
“..and all of it [ note – the confession of faults] sounded like trivia wrought out of senseless scrupulosity until your turn came and until you felt beneath your scapular the white-hot burn of humiliation which told how much of your pride was still alive within you and how far away was that perfection in humilty…”
This sense of pride is one area that leaves a sting within me and encourages me to go to Reconciliation or Confession.
As a convert, the Sacrament of Reconcilation seemed strange to me at first. But there is a beauty, a sense of grace, yes, sacramental grace, within the sacrament . A grace that I could never have imagined before becoming Catholic.
A Brethren friend and I were discussing Confession and she wondered aloud if this really was just a measure of control, of the Church having control over us all in general, and of men having control over women in particular.
But I doubt it.
I see instead the peace and the grace. It is not forced but something that helps one in developing charity. Makes one better. Makes the world better.
” The word reconciliation is rich in meaning. It suggests the gift of God’s forgiveness and the removal of the barriers we place between ourselves, our community and our God. Reconciliation means the rebridging of the gap between God and us and between ourselves and others. It also suggests the deep peace that comes from being brought back into harmony with God, with sisters and brothers and with the whole of creation. “