In podcast episode 5, while discussing the economics of Christian community, I said, “I would prefer to use as few words as possible to describe what we are doing [building local economies based on justice and charity].” This of course was rather ironic, coming in the middle of an hour long conversation involving some 8,000 words! In context, however, the “words” referred to are ideological or political “labels,” such as “conservative” or “socialist.” This preference for “not naming” stems from several different principles.
Most pragmatically, “naming” oneself or one’s movement can unnecessarily antagonize others. We live in a time of polarization and division which has affected our nation, world, and Church; as Pope Francis says in Fratelli Tutti, “Nowadays it has become impossible for someone to express a view on any subject without being categorized one way or the other, either to be unfairly discredited or to be praised to the skies.” (Paragraph 156) Since the kinds of local projects I’m advocating are not “liberal” or “conservative,” “Democrat” or “Republican,” “Left” or “Right,” it would be counter productive to antagonize neighbors by the use of such labels.
This unnecessary divisiveness among neighbors points to something deeper; these labels are divisive precisely because they are unreal, false universals that prevent us from interacting with the glorious diversity of reality, blinding us to the particular persons and situations around us. Saying “Democrat” or “Conservative” allows us to homogenize and write off millions of fellow human beings, but the neighbors next door are not Democrats or Republicans, even if they might identify as such; they are human beings like us, made in the image of God, with many interests, cares, and concerns beyond politics or ideology. We share more than we might realize, particularly at the local level. Abstraction, naming, categorizing, gives a certain kind of power. Yet that power comes at the cost of isolation and depersonalization, making hatred and division much more likely.
As Christians, our relationship with Christ should be our sole identity; “Here there cannot be Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free man, but Christ is all, and in all.” (Colossians 3:11) And for the Christian, there can only be one fundamental outlook on others, an outlook of love. Ideologies are unloveable; erroneous ideologies may need to be opposed by the light of the Gospel message. This opposition, however, can’t be applied to the human beings around us. Deeper than any political, ideological, racial or even religious division, we all share a fundamental unity as members of the human race, as Pope Francis has reminded us in his recent encyclical. He challenges us to show a radical respect for others: “At a time when various forms of fundamentalist intolerance are damaging relationships between individuals, groups and peoples, let us be committed to living and teaching the value of respect for others, a love capable of welcoming differences, and the priority of the dignity of every human being over his or her ideas, opinions, practices and even sins.” (Fratelli Tutti, paragraph 191) A good first step towards practicing such respect and love would be to drop divisive labels and embrace the freedom that comes from a shared identity as children of God.
Peter Land and Malcolm Schluenderfritz are joined by Jason Wilde, a lay missionary with the Catholic Family Missions Company. They discuss voluntary Gospel poverty, and in particular the role of voluntary poverty in our relationships with God and neighbor. Topics covered include: the nature of voluntary poverty; the difference between poverty and destitution; the individual, personal nature of a call to embrace a simpler lifestyle; Fr. Dubay’s Happy are You Poor; the need for individual discernment in responding to this call; the experience of the podcast participants with poverty; the many different types of poverty in the world today; Fratelli Tutti; finding pleasure in the simple things; finding happiness in Divine and human relationships; the importance of serving the poor; the importance of solidarity with the poor; Christ’s “solidarity” with humanity; the Mystical Body; the recurrent danger in the life of the Church of rejecting either the Humanity or the Divinity of Christ; the lack of security, both physical and spiritual, in today’s world; the difference between individual security and communal security from the perspective of the Gospel; and the relative affluence of most Americans when measured against other times and places.
(All transcripts edited for clarity and readability.)