Apparently, the Romanists have taken a little break from magicking their God into biscuits or aiding and abetting child rape by drafting yet another document telling the world how to behave. It’s called Caritas in Veritate and so-called progressives have been drooling over it already, wishing to enlist the pomp and circumstance of Rome in their own struggles against greedy bankers.
Upon closer reading the document is nothing of that but in effect claims that charity and love are the exclusive domain of those who have the Truth (that is: truth as understood by someone who believes cookies magically change in the flesh and blood of their god if their shaman, who can`t have sex, speaks special magic words over them). The Grand Poobah says so himself:
“Without truth, charity degenerates into sentimentality. Love becomes an empty shell, to be filled in an arbitrary way. In a culture without truth, this is the fatal risk facing love. It falls prey to contingent subjective emotions and opinions, the word “love” is abused and distorted, to the point where it comes to mean the opposite.”
In other words, non-believers can`t love, and can`t do good. If they love, they only love by accident – but more likely out of a deranged emotion. If they do good, it is out of mere sentimentalism. This is a calculated insult. But that’s not all, if only that were all:
Development, social well-being, the search for a satisfactory solution to the grave socio-economic problems besetting humanity, all need this truth. What they need even more is that this truth should be loved and demonstrated. Without truth, without trust and love for what is true, there is no social conscience and responsibility, and social action ends up serving private interests and the logic of power, resulting in social fragmentation, especially in a globalized society at difficult times like the present.
Non-believers are incapable of love and charity, so do not have a social conscience either. Only those who have the ‘truth’ have a social conscience. Non-believers are therefore the enemies of society, understood as to their meaning, these words are a direct call to freeze non-believers out of the public sphere. Because only believers can possibly know what is good for society. But don`t wait here. There’s worse to come:
Every Christian is called to practise this charity, in a manner corresponding to his vocation and according to the degree of influence he wields in the pólis. This is the institutional path — we might also call it the political path — of charity, no less excellent and effective than the kind of charity which encounters the neighbour directly, outside the institutional mediation of the pólis. When animated by charity, commitment to the common good has greater worth than a merely secular and political stand would have.
By so many words, a Christian vote is ‘hence’ worth more than a secular vote. Confessional parties are morally superior over secular parties. There is no level playing field. There’s no talk of equal rights. The meek and mild Catholic here unveils himself as an uebermensch who, by right, must be obeyed. He, after all, has a privileged access to ‘the truth’ as if he were a Guardian of Plato’s Republic. If only it stopped here. But no.
Without truth, it is easy to fall into an empiricist and sceptical view of life, incapable of rising to the level of praxis because of a lack of interest in grasping the values — sometimes even the meanings — with which to judge and direct it.
Truth, therefore, has nothing to do with knowledge. Blind faith is extolled, and the Pope says in so many words that non-believers apart from not loving, not knowing any justice and being by definition, inferior citizens, cannot even know any values. The non-believer is not a fellow human being, he is little more than an animal, to be controlled for his own good.
. A humanism which excludes God is an inhuman humanism.
And humanists therefore inhuman.
Only a humanism open to the Absolute can guide us in the promotion and building of forms of social and civic life — structures, institutions, culture and ethos — without exposing us to the risk of becoming ensnared by the fashions of the moment.
Such institutions as the Crusades, and the Inquisition, and the Index of Forbidden Books, and the Papal States, and those homes for orphans where those Irish children were so well taken care off … oh no wait…
All things put together it is unsuprising that top priority should be given to fighting non-believers, because they are the first and foremost enemy of ‘the truth’:
Yet it should be added that, as well as religious fanaticism that in some contexts impedes the exercise of the right to religious freedom, so too the deliberate promotion of religious indifference or practical atheism on the part of many countries obstructs the requirements for the development of peoples, depriving them of spiritual and human resources.
Mind that in Rome ‘promotion’ means bare toleration. Lawmakers which fail to bring to bear enough Hate for the Gay are accused of ‘promoting’ homosexuality. So too laws which serve to curb religionists’ privileges, or laws that simply seek to guarantee equal rights for non believers are in the selfsame sense ‘promotions’ of ‘inhuman humanism’ which is apparently at the same level of religious extremism. Failing to pass a Blasphemy Law is then the same thing as ramming a few Boeings into the Twin Towers. Or maybe even worse.
The Catholic Church therefore is now calling for an end to toleration of non-believers. This is an extreme and hateful document. It tells us non-believers (and by extension non-Catholics) are inhuman, are incapable of doing any good, or if accidentally doing some good, doing it out of ignorance or sentimentality, do not love, nor know any values. It tells us that scepticism and empiricism – the two guides of any reasonable person – are the sworn enemies of any Christian. It tells us that humanists are inferior citizens to confessionalists. It tells us that any law which even tolerates non-belief is an intrinsic evil. It tells us humanists aren`t really human. It’s therefore easy to see why humanists shouldn`t be granted freedom of conscience: they don`t have a conscience!
And there you were thinking that this was about a renewed ethical impetus for the financial world. And there you were thinking the Catholic Church was a milk-and-water affair that was quite harmless really. The conclusion is inescapable: The only reason the Catholic church is harmless is because it is powerless. It has not dropped any of its old claims to be the sole judge of right and wrong, it would be a great mistake for humanists of any colour to have any truck with it, or appreciation for it.