21st Century Monasteries and Edan

  Various institutions are releasing updated demographics numbers over the next few months and the initial reports are as expected; all of Asia is below replacement fertility, as is all of Europe, all of South America, North Africa, South Africa, and other areas are close. The global fertility rate has been dropping for 50 years and shows no signs of stopping within the next 25, especially since the fertility tempo (average age of the birth of a first child) is also increasing.
  The artificial gender imbalance caused by sex-selective abortion and ubiquitous ultrasounds means that the low fertility rates may be masking a more serious problem - sex ratios so skewed that the next generation will be much smaller than predicted. Areas of rural China have a 14 to 1 ratio of males to females in their young population (under 30 years old) and areas of India have an even higher imbalance, estimated to peak at almost 19 to 1. Overall these two nations alone have no less than 50 million men under the age of 30 who can never have a wife do to an artificial shortage of women.
  The impact has been horrific for women - human trafficking, ubiquitous sexual assault, and physical attacks.
  Meanwhile, the West continues to glorify hypergamy, fornication, and childlessness. Mass media dismisses the family and praises the ill and the dysfunctional. After creating an artificial 'teen culture' mass marketing continues their effort to sexualize all ages. Porn is prevalent to the point that actual art is being pushed out of public consciousness. And self-abuse so common that it is leading to mass impotence in the young.
  The apparent triumph of low, or 'pop'. culture, the dismissal of morals and ethics by those who shout from rooftops for money, the replacement of education with credentialism and the accompanying trend of people delaying marriage and children in pursuit of worthless credentials and the associated high debt will continue to drive down fertility well after demographic implosion begins to destroy the current economic system. After all, a system based upon the assumption of perpetual growth cannot survive contraction!
  And the weaknesses of Democracy are on full display as the various nation-states stagger toward the abyss.
  What can we do about this?
  Everything that matters.
  The core ideals and principles of Edan are focused not just on  the cardinal virtues but also on stability; Edan is meant to endure and thrive in the most difficult of times. How? It is structured like a family which, of course, reflects God's design. Rejecting the horrors of Communism and the dehumanizing effects of Capitalism; standing by the truth and rejecting relativism; maintaining and preserving high culture; reaching out to our neighbors in true charity. These are the things we can and will do.
  Some have called Catholic homeschoolers the monasteries of virtue of the current truly Dark Age. Edan will join them in preserving civic virtue in a world collapsing under the weight of evil.

Authentic Social Justice: the Core of Edan

  ">Society ensures social justice when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature and their vocation. Social justice is linked to the common good and the exercise of authority"

Thus begins the catechism's section on Social Justice. What does it really mean? Well, when society allows justice to be done, you have social Justice - obviously. Social justice is part and parcel of both the common man and of leaders.
  Notice what it does not  say, however - it does not say that leaders or the common man must give justice to people or groups. It says that society (meaning the common men and leaders) are to allow people or groups to obtain what is their due. 
  In other words Social Justice is not the giving of things to people by government, it is the conditions of society that allow justice to be gained.

  The Catechism goes on to say,

"Respect for the human person entails respect for the rights that flow from his dignity as a creature. These rights are prior to society and must be recognized by it. They are the basis of the moral legitimacy of every authority: by flouting them, or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy. If it does not respect them, authority can rely only on force or violence to obtain obedience from its subjects. "

  More briefly 'human rights are granted by God, not society, and the moral legitimacy of any worldly authority or society is based upon recognizing and supporting these rights'.  Or, 'any society or authority that denies the inherent, God-given rights of Man is not legitimate'.
  So governments, whatever their nature, must support the inherent rights of its people or it will have no legitimacy and and society that flaunts these rights is also illegitimate. This is key because it means that a core contention of Democracy, that legitimacy of society and authority is derived from the will of the people, i.e., the opinions of a majority of voters, is false. If 50.1% of voters support the murder of innocents that does not make the murder of innocents acceptable, it makes the society that supports such voters illegitimate.
  
  Later the catechism states,

"Created in the image of the one God and equally endowed with rational souls, all men have the same nature and the same origin. Redeemed by the sacrifice of Christ, all are called to participate in the same divine beatitude: all therefore enjoy an equal dignity."

Or 'the inherent rights of all men are the same'. The peasant has the same chance of heaven as the cardinal; the stable boy has as much right to justice as the prince.

  It continues,

"On coming into the world, man is not equipped with everything he needs for developing his bodily and spiritual life. He needs others. Differences appear tied to age, physical abilities, intellectual or moral aptitudes, the benefits derived from social commerce, and the distribution of wealth. The "talents" are not distributed equally...  ...These differences belong to God's plan, who wills that each receive what he needs from others, and that those endowed with particular "talents" share the benefits with those who need them. These differences encourage and often oblige persons to practice generosity, kindness, and sharing of goods; they foster the mutual enrichment of cultures"

  More shortly, 'equality of inherent rights does not mean equality in all ways; people are tall and short, smart and dumb, skilled speakers and reticent, leaders and followers. These differences are part of God's plan and are good for all involved'. So while the peasant has the same chance of heaven as the cardinal, the cardinal has gifts and authority the peasant does not. Likewise, while the stable boy has the same right to justice as the prince, the prince has duties and obligations the stable boy never will. And this is not just acceptable, it is good.

  The Catechism then warns us that,

">There exist also sinful inequalities that affect millions of men and women...."

  In this the Catechism is speaking of when societies and leaders have or implement systems that impose sinful inequalities upon people. It continues with,

"...Their equal dignity as persons demands that we strive for fairer and more humane conditions."

  Remember how beginning of this piece we pointed out that,

"t says that society (meaning the common men and leaders) are to allow people or groups to obtain what is their due."

  This portion tells us that when society actively prevents people or groups from obtaining what is their due it is sinful.

  The Catechism concludes its section on Social Justice with,

" Socio-economic problems can be resolved only with the help of all the forms of solidarity: solidarity of the poor among themselves, between rich and poor, of workers among themselves, between employers and employees in a business, solidarity among nations and peoples. International solidarity is a requirement of the moral order; world peace depends in part upon this."

  Or, 'love of neighbor and charity among and between people is the solution to social injustice'.

  So the central ideas of Social Justice are quite clear; be just and allow others to obtain justice; love your neighbor and be charitable.

  But are their guidelines for rulers and leaders as to the nuts and bolts of implementing this?

  The Catechism focuses heavily on Solidarity. Solidarity has two meanings; the earning of a livelihood through work and the friendship and social charity between all people in a society. At its heart Solidarity is the rejection of class as a dividing force between people. The poor are to show solidarity with everyone, not just the poor. The rich are to show solidarity with everyone, not just the rich. Emploers, workers, farmers, artisans, men, women, etc. - all are part of society. By rejecting class as a dividing factor it is also inherently a rejection of individualism as a defining element of humanity. While we are all individuals and have individual needs, etc. no one is ever alone and just as society is an outgrowth of the family no one in a society is capable of being truly apart from that society just as no man can ever not have a mother.
  Solidarity is also much more spiritual and emotional rather than material. The goal of Solidarity isn't wealth, the goal is justice. Granted, justice often leads to increased wealth....
  Yet Solidarity is not collectivist! As we read above, justice is about the individual person; individuals have God-given natural rights, not societies or governments. In the end Solidarity is an explicit rejection of such Liberal concepts such as Communism and Libertarianism - both collectivism and material individualism are rejected as false and, thus, unjust.

  Another key element of a just society is Subsidiarity. Subsidiarity is the principle that,

""a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to co-ordinate its activity with the activities of the rest of society, always with a view to the common good." 

  Or as the OED states,

"The principle that a central authority should have a subsidiary function, performing only those tasks which cannot be performed effectively at a more immediate, local level."

   More simply, 'as local and personal as possible'. There are many reasons for thus ranging from simple efficiency (how can a distant administrator have a clearer idea?) and moral (rights are individual, not collective, so avoid the collective). Again, this is a direct rejection of collectivism and individualism; the collective is to be avoided as much as possible, but there are times when the collective is the only answer.

  The next core element is Private Property. The Catechism tells us that,

"In the beginning God entrusted the earth and its resources to the common stewardship of mankind to take care of them, master them by labor, and enjoy their fruits. The goods of creation are destined for the whole human race. However, the earth is divided up among men to assure the security of their lives, endangered by poverty and threatened by violence. the appropriation of property is legitimate for guaranteeing the freedom and dignity of persons and for helping each of them to meet his basic needs and the needs of those in his charge. It should allow for a natural solidarity to develop between men."

  Or, 'men have a right to private property'. Indeed, private property is an element of dignity and freedom and part of Solidarity. But the Catechism also warns us,

"The right to private property, acquired by work or received from others by inheritance or gift, does not do away with the original gift of the earth to the whole of mankind. the universal destination of goods remains primordial, even if the promotion of the common good requires respect for the right to private property and its exercise.
  In his use of things man should regard the external goods he legitimately owns not merely as exclusive to himself but common to others also, in the sense that they can benefit others as well as himself. The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family.

Goods of production - material or immaterial - such as land, factories, practical or artistic skills, oblige their possessors to employ them in ways that will benefit the greatest number. Those who hold goods for use and consumption should use them with moderation, reserving the better part for guests, for the sick and the poor. "

  Another reminder that we are part of a family and that we owe all good to God and, thus, we owe solidarity to our neighbors. Note as well that yet again there is an explicit rejection of collectivism ('the common good requires respect for the right to private property and its exercise') and individualism (' legitimate goods he... ... owns not... exclusive to himself but common to others...'). Indeed, we are morally obligated to make our property fruitful because fruitfulness helps others. If we are 'middlemen' then we must be as efficient as possible so that we do not waste what could be used charitably. The Catechism later states,

"Political authority has the right and duty to regulate the legitimate exercise of the right to ownership for the sake of the common good"

Tied with the obligation to respect the right to private property this means that governments have the right to regulate, say, workplace safety, waste disposal and pollution, etc. to ensure the common good. So while private property is a right, it is not an absolute right. Indeed,

"Even if it does not contradict the provisions of civil law, any form of unjustly taking and keeping the property of others is against the seventh commandment: thus, deliberate retention of goods lent or of objects lost; business fraud; paying unjust wages; forcing up prices by taking advantage of the ignorance or hardship of another.
The following are also morally illicit: speculation in which one contrives to manipulate the price of goods artificially in order to gain an advantage to the detriment of others; corruption in which one influences the judgment of those who must make decisions according to law; appropriation and use for private purposes of the common goods of an enterprise; work poorly done; tax evasion; forgery of checks and invoices; excessive expenses and waste. Willfully damaging private or public property is contrary to the moral law and requires reparation."

  Note how this states that waste, excessive expense, and willfully damaging your own property is immoral.  Also, the inescapable conclusion is that to be moral we must reject not just collectivism and individualism but also Communism/Socialism and laissez-faire Capitalism. Communism rejects the idea of private property, denying people freedom, security, and the option for their own justice. Socialism rejects subsidiarity and demands central planning, dehumanizing the person. Laissez-faire Capitalism rejects Solidarity and focuses on profits instead of people. The inherent collectivism of Communism and Socialism (which rejects individual rights and justice) is matched by the inherent individualism of Capitalism (which rejects legitimate authority and the common good. Thus, Edan embraces Distributism, which is no more than the consolidation of Catholic social justice.

  

  Here are the core ideas of Edan:

1) All citizens have a right to private property, a right to just compensation for their goods and services, and a right to enter into contracts, including employment contracts, of their own free will

2) Ownership of private property and work are both inherently good for the individual and for society. 'Work' includes physical, artistic, intellectual, and spiritual work.

3) The government has the authority to regulate private property and business for the common good.

4) Decisions should be made as far 'down' the hierarchy of authority as possible.

5) Co-operatives and guilds are preferred to unions and corporations. 

6) Government is for leadership, not charity.

The Truly Lost

  I had an interesting encounter yesterday, one that was illuminating while failing to be enjoyable. The Kingdom is not as active on social media as we are told we 'should' be, but from time to time I will spend some energy on twitter. Yesterday I made a rather tangental reply to the tweet of a young Catholic lady. It turned out that each of us had been unclear (I blame the terse format) and off we went.
  But others, followers of the young lady, were incensed by my statement. Three young men in general, one of them in particular, were very openly angry about my statement. Despite my attempts to point out that they had made the same error as the young lady I was replying to, thus their emotions were based on a misapprehension, they grew more and more angry. Slurs, curses, and vile invective of all sorts spewed forth as this young man worked himself into a lather.
  He accused me of wishing to grind others (particularly children!) under the boot heel of tyranny; that I am a power-mad dictator in waiting, eager to oppress and enslave the entire world in my mad thirst for conquest. In between curses he also threw in such epithets as 'tyrant' and 'big government stooge' but the slur he obviously felt was the most powerful and dirtiest thing he could call me was 'statist'.
  By now you are probably making assumptions about the topic in discussion. Was he furious at me for being a Monarchist? No. Was it that I am a king? No. Was it my rejection of Democracy? No. Was it the structure or nature of Edan? No.Was it about Edan being officially Catholic? No. Was it the most common topic of outrage from outsiders, that women do not get the vote in Edan? No.
  This young man was full of rage because he mistakenly thought I advocate for a requirement that children have a permit for lemonade stands.
  Yes, his fury was about food safety permits for children. I had mistakenly thought the young lady was speaking about professional (adult) vendors and she mistakenly thought I was discussing children in their own family's yards. Regardless of my attempts to tell these young men my actual topic, they refused to believe it. I believe they wished to revel in their righteous anger.
  Early on I almost terminated the conversation, but I persisted. Why? I was curious as to how angry they would become and hoped that their emotional state would reveal why they were so angry. And I believe that these young men did teach me something, something important.
  These young men feel powerless. And this is no illusion, they largely are powerless. They were all Americans, White, male, and under the age of 26. While I read online many people calling this combination one of 'privilege', I disagree. They have no real economic power, no political influence, they have no 'leaders' who are not corporate-controlled entertainers, and there is no special-interest lobby working for them. They face barriers in many ways - poor education, expensive education, limited job prospects, a legal system that favors others, and being told they are privileged, as well. Western society has been busily redefining their role for so long and in so many conflicting ways they have no clear concept of what they should be doing or why and certainly no higher calling, which often leads to a lack of higher aspirations. Secular, unchurched, or 'post-Christian Protestant' they have no underlying moral framework, religious community, or spiritual support to call upon. In short, these young men are truly lost.
  These young men are not stupid; they felt powerless, examined their lives and concluded that they are powerless. And they are correct - in any democratic system people without wealth or pull are powerless. They then tried to determine the primary reason that they are powerless and concluded that it is because of their government. This is also largely correct; the governmental system is the primary reason they are disenfranchised. But this is actually the start of the problem at hand - once they determined that the primary reason that they are powerless is the government, they stopped asking more questions. The next logical step should be to ask 'why is the particular form of government I live in making me powerless?'. That is the step that leads people in search of alternates to the system in which they live. Instead, these young men (as well as the majority of Anarchists, Libertarians, etc.) didn't ask the next question, instead reaching a conclusion. Their investigation went something like this;

"I feel powerless. Am I truly powerless?"
  They examine their lives and determine they are, in fact, powerless.
  "I am powerless. What is the primary reason I am powerless?"
  They examine their world and determine the government is the primary reason they are powerless.
  "The government is the primary reason I am Powerless."
  "Therefore, all governments are Bad."

  Yes, I am aware that there is a fair amount of political thought about such topics as Anarchy, Anarcho-Capitalism, Libertarianism, etc. I am focusing on the majority of people who adopt these positions and why they do so. After all, a lot of the young people who do ask 'what is it about my government that makes me feel powerless?' end up becoming Communists, National Socialists, etc. because they assume anything else is better than what they have. I will need to write about that in the future.
  Once these young adults reach their conclusion, that all government is bad, then it is a short trip to the belief that any regulation is bad simply because a government must exist to enforce it. Before too long this can lead to the conclusion that any form of authority is bad and that Anarchy is the only solution.
  Again, how can you blame these young adults? They have never been taught about true alternatives to the world they live in, they have often never been trained to question. They instinctively know something is wrong and are doing their level best to identify and correct the problem. They have never been taught about morals and ethics and in the absence of knowledge of actual morality they struggle to build a framework so that they can identify Good and Evil. Since the only certainty they have been able to build for themselves is Government = Bad their natural passion for goodness and justice is funneled into opposition to government.
  Thus, belief that someone wants kids to get a permit for lemonade drives them to righteous fury. In the absence of a real knowledge of good and evil; in a society that fails to guide them to their place in the world; in a culture that mocks concepts of honor, duty, and courtesy; and in a milieu that praises license as liberty it is almost all they have.
  My question for you is - how do we reach these people? How do we break through to them and show them a larger world? How do we teach them true morality and save them?

Discussion of the First Draft of the Constitution, part 13

Article 38 The Right to Dignity
Outlaws cruel and unusual punishments, torture, seizing of private property without recompense, double jeopardy, forced labor, secret trials, and discrimination. The language needs to be tightened up.

Article 39 Exclusion of Rights
These rights are not exclusive!