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Image2019-01-25T00:30:10+00:00weekly0.6https://weareepic.org/2019/01/03/joseph-thou-wast-chosen/2019-01-03T17:59:19+00:00monthlyhttps://weareepic.org/2019/01/02/redemption-in-this-child/2019-01-02T16:38:35+00:00monthlyhttps://weareepic.org/2019/01/01/virgin-annunciation/2019-01-02T15:14:32+00:00monthlyhttps://weareepic.org/2018/12/26/and-the-soul-felt-its-worth/2018-12-26T03:06:46+00:00monthlyhttps://weareepic.org/2018/12/12/the-innkeeper-an-advent-reflection/https://weareepic.org/wp-content/uploads/2018/12/8251928432_aabec5d660_b.jpgthe innkeeper an advent reflection Right now, we are in the season of Advent. By definition, advent means "the arrival of a notable person or event," which in our case refers to the birth of Jesus Christ. Thus, the season of Advent is the time before the arrival of Jesus; it is a time of waiting. What do we do when we await the arrival of a guest to our house? We prepare it. We clean our house, buy groceries, and make sure that they have a nice place to stay. Likewise, during the season of Advent, we are called to prepare our hearts and lives for Jesus.Right now, we are in the season of Advent. By definition, advent means "the arrival of a notable person or event," which in our case refers to the birth of Jesus Christ. Thus, the season of Advent is the time before the arrival of Jesus; it is a time of waiting. What do we do when we await the arrival of a guest to our house? We prepare it. We clean our house, buy groceries, and make sure that they have a nice place to stay. Likewise, during the season of Advent, we are called to prepare our hearts and lives for Jesus.2018-12-12T20:01:51+00:00monthlyhttps://weareepic.org/2018/11/29/jesus-christ-king-of-the-universe/https://weareepic.org/wp-content/uploads/2018/11/90337196-crop-56a107f75f9b58eba4b6fa7c.jpgjesus christ king of the universe epic radio every person in chirst2018-12-01T10:57:26+00:00monthlyhttps://weareepic.org/2018/11/27/euteotw-in-doctrine-uncorrupt-2/2018-11-27T18:55:26+00:00monthlyhttps://weareepic.org/email-error/2018-11-23T11:39:05+00:00weekly0.6https://weareepic.org/email-success/2018-11-23T11:38:00+00:00weekly0.6https://weareepic.org/2018/11/20/epic-radio-website-update/2018-11-20T12:16:52+00:00monthlyhttps://weareepic.org/2018/11/06/an-election-day-message/https://weareepic.org/wp-content/uploads/2018/11/thumbnail_iobe-2250x375.pngthumbnail_IoBE 2250x3752018-11-19T15:07:45+00:00monthlyhttps://weareepic.org/2018/11/07/for-god-so-loved-the-world/https://weareepic.org/wp-content/uploads/2018/11/img_6065.jpgIMG_60652018-11-19T14:21:41+00:00monthlyhttps://weareepic.org/2018/11/12/the-importance-of-being-earnest/2018-11-14T19:52:59+00:00monthlyhttps://weareepic.org/2018/10/20/euteotw-whom-shall-i-serve/2018-11-06T11:35:39+00:00monthlyhttps://weareepic.org/2018/11/02/euteotw-believe/https://weareepic.org/wp-content/uploads/2018/11/1012272_1481313752084820_556693332_n.jpg1012272_1481313752084820_556693332_n2018-11-06T11:34:40+00:00monthlyhttps://weareepic.org/2018/10/23/pure-from-all-sin/https://weareepic.org/wp-content/uploads/2018/10/10288795_1407328332878931_3611806790024630975_n.jpg10288795_1407328332878931_3611806790024630975_nhttps://weareepic.org/wp-content/uploads/2018/10/10574431_1448521492092948_7832589669527626882_n-1.jpg10574431_1448521492092948_7832589669527626882_n (1)2018-10-23T15:50:50+00:00monthlyhttps://weareepic.org/matthewhandleyshow/contact/2018-10-17T11:37:53+00:00weekly0.6https://weareepic.org/matthewhandleyshow/listen/2018-10-17T11:36:57+00:00weekly0.6https://weareepic.org/matthewhandleyshow/2018-10-17T11:36:13+00:00weekly0.6https://weareepic.org/2018/10/09/euteotw-thankworthiness-to-the-father/2018-10-09T19:25:26+00:00monthlyhttps://weareepic.org/2018/09/20/on-catholics-and-peace-augustine-and-the-just-war/https://weareepic.org/wp-content/uploads/2018/09/gerard_seghers_28attr29_-_the_four_doctors_of_the_western_church2c_saint_augustine_of_hippo_28354e2809343029.jpgon catholics and peace augustine and the just war The Catholic tradition on war and peace is  long and complex , reaching from the Sermon on the Mount to the statements from Pope John Paul II and Pope Francis.  While the traditions are long standing, there is no papal document entitled “Peace Theory,” nor is there any Sacred Scripture outlining Jesus’ teaching on war and peace.  However, the prescription of peace from the Church is clear when Scripture is examined in the context of lay organizations and their writings, encyclicals, the United States Conference of Catholic Bishops, and the Catechism of the Catholic Church. Using these writings, we can determine the timeline of Catholic peace theory and can understand what the church teaches regarding just and unjust war, nuclear proliferation, and social justice.   This work will begin with the writings, analysis, and examples of Saint Augustine’s just war theory; continue with the end of the Great War and the rise of Catholic peace organizations in the United States; the atomic bomb and the Church’s teachings on nuclear non-proliferation and the use of “scientific weapons;” and end with the 21st century and Pope Francis. For the segment on the atomic bomb, I will be referring heavily to the 1982 pastoral letter entitled The Challenge of Peace: God’s Promise and Our Response; various papal encyclicals, including Pacem in Terris; and documents from the Second Vatican Council, including the pastoral constitution, Gaudium et Spes. Even though war is prevalent in the Old Testament and Jesus tells us to love one another in the New, Catholic peace theory is more complex than just those words.  The pontificates have constantly reminded us to look at the dignity of the human person and remind ourselves that this earth does not belong to us but to God, Himself. Augustine and the Just War Saint Augustine of Hippo is widely regarded as the person who developed the concept of just war theory., His idea is traditionally split into two different categories: jus ad bellum (having a just reason for the war) and jus in bello (the moral boundaries during the war).  These two categories carry through to today are especially described in the charter of the United Nations. Jus ad bellum can be described as the reason for having the war.  It is translated literally from the Latin as “the right to war.”  Jus ad bellum must be a justifiable cause.  Some examples of this include the defense of the innocent, the recovery of property wrongly taken, or the punishment of evil.  These examples all come to the defense of a group of people and protect them from possible genocide or enslavement.   Jus ad bellum also includes the ideas that war can only be waged by a competent authority, as a last resort, and only by a public declaration.  In addition, peace must also be the ultimate objective of the war. Today, as defined by the United Nations and other relevant international governmental organizations, the just cause of a war can only be defense; otherwise, war is outlawed.  The charter of the United Nations states this explicitly: All Members shall refrain in their international relations from the threat or use of force against the territorial integrity or political independence of any state, or in any other manner inconsistent with the Purposes of the United Nations. Because war is no longer legal, unless it is in defense, we must consider the fact that the jus ad bello can only be applicable to one side of the conflict.  If State A invades State B for the sake of claiming State B’s territory, State B is justified in defending itself. Since State A has invaded State B and has violated its sovereignty, it is therefore is not justified in its actions.   Jus in bello is literally translated as “the right in war” or to have justice during the war.  To be in the right during the war, the state must fight the war in a moral and civil manner.  One part of this principle is the concept of proportionality. The defending party may only use the minimum amount of force required to defend themselves; this force may not exceed the force used by the instigator.  This applies to the number of soldiers and weapons.  Secondly, the just party must distinguish from combatants and non-combatants.  Anyone who is considered not part of the war effort is a non-combatant. In my previous example where State A has invaded State B to claim State B’s territory, State B has an obligation to follow the rules of just war.  They must only fight the soldiers of the war and avoid harming civilians. They also may only fight with the same strength and force that State A is using.  Since State A has already violated the laws and rules of jus ad bello, there is no reason to expect that they will follow rule of jus in bello. More recently, philosophers, theologians, and political scientists have come up with a third criterion for just war theory: jus post bellum.  This criterion refers to the necessity for justice after the war.  After the war, the conditions must be right to create a new, stable government.  In addition, war crime tribunals and reconciliation committees may be set up to determine whether any rules or ethics of war had been broken.  Here is a new example: State C invokes the responsibility to protect clause to intervene in genocidal efforts in State D.  State C is successful in its mission and has ended all armed conflict in State D.  State C now has an obligation to help create a security apparatus and help restart essential governmental services to ensure that the new government in State D will function smoothly.  If State C fails to do these, then they have lost all moral high ground as the war they were fighting was no longer just. State C must have the intention and set the wheels in motion to help the people of State D which includes constructing a new government.   From the Catholic perspective, there are reasons found in Sacred Scripture for avoiding war.  Exodus 20:13 says “Do not commit murder.” Jesus says, “I tell you: love your enemies and pray for those who persecute you;” and “Happy are those who work for peace.”  In addition, the Catechism of the Catholic Church cites the Vatican II document Gaudium et Spes when they write on what constitutes as legitimate reason for military force: the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain; all other means of putting an end to it must have been shown to be impractical or ineffective; there must be serious prospects of success; the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition. It goes on to state that if public officials “carry out their duty honorably, they truly contribute to the common good of the nation and the maintenance of peace.” Augustine’s views on the need of war to be justified were especially radical at the time of ancient Greece and Rome when the culture regarded war as a fact of life.  It is unfortunate that today, we might have these same notions, accepting war as merely  a fact of life.2018-09-20T11:18:00+00:00monthlyhttps://weareepic.org/2018/09/26/on-catholics-and-peace-after-the-great-war/https://weareepic.org/wp-content/uploads/2018/09/14596644618_750b7948b4_b.jpgon catholics and peace after the great war War has continued, despite the charter of the United Nations and development of just war theory.  However, there are more groups working towards the common goal of peace than at any other time in history.  Earlier, I stated that there is no set “peace doctrine” by the Catholic Church. This is because the Church has left the job up to Catholic lay ministries and various conferences of Bishops.  Some lay ministries focused on achieving peace came about after the end of the Great War and gained more influence after the dropping of the atomic bomb on Hiroshima and Nagasaki in 1945. The two most notable organizations were the Catholic Association for International Peace and the Catholic Worker Movement.   The Catholic Association for International Peace The Catholic Association for International Peace (CAIP) was formed in 1927 as the first American Catholic institution geared towards establishing peace.  It was founded by Rev. John A. Ryan at the Catholic University of America in the wake of debates over the League of Nations.  Rev. Ryan was a member of the National Catholic Welfare Conference, which sought to link Catholic values with domestic reforms on peace using international governmental organizations such as the League of Nations. The CAIP followed in wake of the encyclical Pacem Dei Munus Pulcherrimum, in which Pope Benedict XV stated: Things being thus restored, the order required by justice and charity re-established and the nations reconciled, it is much to be desired, Venerable Brethren, that all States, putting aside mutual suspicion, should unite in one league, or rather a sort of family of peoples, calculated both to maintain their own independence and safeguard the order of human society. Already, the Church was taking a stand after the atrocities of the Great War.  The CAIP took Benedict XV’s message seriously and began to make argument, primarily to American Catholics, for the need for collective security.  Following the tone of Pope Benedict XV and then Pope Pius XII, the CAIP stressed the necessity for an organization such as the League of Nations, but cautioned that to obtain true peace, the organization would have to have social, moral, and economic priorities, as articulated in Catholic teaching of natural law. The CAIP maintained a somewhat secularized stance.  It acknowledged that the Church must do and preach something about the issues at hand, but maintained that it was more important for International Governmental Organizations to take over and lead as opposed to a singular religion.  The CAIP understood that there was more than one way to achieve a goal that so many others had and that following one religion may seem like a partisan effort. They especially stood behind Pope Benedict XV’s encyclical which taught that everyone must unite in one family to prevent these atrocities. The Catholic Worker Movement 1933 saw the creation of the Catholic Worker Movement, the other major Catholic organization working for international peace.  The Catholic Worker Movement (CWM) was more radical because it professed an ideology of pacifism. It remains the longest lived radical Catholic movement in American history to this day.  Unlike the CAIP, which was founded by a Catholic priest, the CWM was founded by Dorothy Day, under the influence and philosophy of Peter Maurin.  Also unlike the CAIP, the CWM did not seek a direct adherence to the Church’s doctrine and teaching. Peter Maurin was a French philosopher whose main goal was to change the social order.  Dorothy Day had the passion to carry out Maurin’s ideas. Maurin believed that the Church should have a pivotal role in carrying out this change but thought that the Church had sold itself out to the establishment.   Day was raised in a non-religious household and later became an advocate for social change.  She was arrested for picketing President Wilson’s White House for the right for women to vote and for protesting in New York, and she participated in a hunger strike while in prison.  She also frequented talks from “radicals” from the International Workers of the World.  She also celebrated the Russian Revolution in 1917 in Madison Square Garden in New York.   She was later received into the Church after marrying her husband.  It was at this time that she realized the connection between the social justice she was working for and the teachings of Jesus. The CWM maintained that love was a commandment and poverty, chastity, and non-violence should be taken literally.  Similar to the early Christians, the Catholic Workers believed that by closely following of Christ’s teachings, they could bring about Jesus’ second coming quicker.  They were an eschatological organization. The main difference between Day’s and Maurin’s philosophies was that Maurin’s writings closely resembled Marxism.  While Day rejected greediness and critiqued capitalism, she never called for the overthrow and the complete abolition of the capitalistic system.  Day also rejected the idea that the state was the source of community and rights.   The CWM explicitly stated that they were non-violent and that violence for the sake of peace was unacceptable.  Both the CWM and the CAIP worked for the continuation of peace and acknowledged that the issue of war was not of violence or even of the basic morality of war but that the problem was rooted in modern social institutions.  Both agreed that the primary issue surrounding peace was the dignity of the human person and human rights.  However, the CAIP took a more secular approach by promoting organizations such as the League of Nations and, later, the United Nations.  The CWM radicalized Christ’s teachings in the Gospels and used that as their protest. Thus, they are presented in contrasting light: secular and religious.  2018-09-20T11:17:05+00:00monthlyhttps://weareepic.org/2018/10/10/on-catholics-and-peace-pope-francis-and-the-21st-century/https://weareepic.org/wp-content/uploads/2018/09/25481514214_2f93b5f51d_b.jpgon catholics and peace pope francis and the 21st century Pope John Paul II’s messages on peace given to the United Nations General Assembly and Pope John XXIII’s messages before that are very similar to Rome’s modern-day discussion of peace and justice. The moral argument of “do not commit murder” is still highly utilized, but it has been joined with a new argument of justice among men and women. Pope Francis referred to the Sacred Scripture in his first World Peace Day Celebration when he detailed that humans must go beyond the idea that “peace is an absence of war.” Humans must treat everyone with dignity and respect for it is written in the Gospels: “you must not be called ‘Teacher,’ because you are all equal and have only one Teacher,” And it is written in the Acts of the Apostles: “from one human being he created all races of people and made them live throughout the whole earth,” and because “God has shown me that I must not consider any person ritually unclean or defiled.” These commandments show that we cannot rank people based off income, race, sex, or creed. This has been the argument of Pope Francis, and it is like that of the Catholic Worker Movement: if there is no justice, there is no peace. Even though war is still highly prevalent throughout the world, there is a larger issue in the debate of peace: the issue of inequality. As Americans, we live in a time where people are more equal than at any other point in history, but there is still more to be done. Pope Francis has criticized the capitalist system, particularly the American version of the system, as the “dung of the devil” and has called for a new economic order for the “sacred rights” of the poor. This criticism is part of the development of his version of “just peace,” a relatively new concept which means that the peace is only exists when everyone is treated as equal and justice has been served. Pope Francis strongly believes governments have the responsibility to bring about this “just peace.” He said in his encyclical Lumen Fidei that “faith is concretely placed at the service of justice, law and peace.” However, as we have seen here, the lay ministries of the Church seem to have more influence in bringing about changes in policy. The Catholic Association for International Peace and the Catholic Worker Movement had major influences on the USCCB’s pastoral letter. Even now, both lay Catholics and bishops are arguing about the Church’s stance on peace. Most recently, the head of the Pontifical Council for Justice and Peace has called for a new debate on just war theory and non-violence. Cardinal Peter Turkson, the head of that council, has called on Pope Francis to renounce the Church’s teaching on just war doctrine and asked Pope Francis to write an encyclical on non-violence and “just peace.” Whether Pope Francis or any future pontificates choose to do this is left up to debate by theologians, historians, and philosophers. In the meantime, we can establish the move of Catholic peace theory from Saint Augustine to Pope Francis. Much like the Church itself, it is a living institution, open to scientific advancements and historical movements. It is likely that in the future we will see a move towards non-violence and “just peace” as Cardinal Turkson has called for. However, just war theory has been called upon and cited in many papal documents and the USCCB letter regarding nuclear weapons. It will likely continue to be the foundation of Catholic peace theory, but overall, there will be a move towards the use of war and conflict as a last resort. However, there will always be at least two sides to a debate. Just as CAIP and CWM had differing ideas, the American Bishops and other organizations and peoples will have opposing views. Related to modern international relations, the idea of justice as peace is still developing. When Pope Francis’ was elected as the new pontificate there began a new push equality and a new realization of the power that mankind has to take life. The new positions on equality is very similar to the positions of the Catholic Worker Movement: non-violence and poverty. It is said in Proverbs: “The rich and poor have this in common: the Lord is the maker of them all.” Pope Francis, and to same extent previous pontificates before him such as Pope Benedict XVI and Pope John Paul II, have addressed the problems of the times. Pope Benedict XVI criticised capitalistic ideas and how they hurt the world’s most vulnerable. Cardinal Turkson is heading in the wrong direction when he says we should reject just war theory. Pope Francis’ views on justice and inequality are very compatible with just war theory, specifically jus post bellum. After the two most devastating wars ever on this planet, mankind seems to be stuck in a jus post bellum. If jus post bellum truly means “justice after the war” we should always be in this stage until a “just peace” exists. War crimes tribunals, truth and reconciliation committees, and evolution of the laws of war are some examples of staying in a just society.2018-09-20T11:16:14+00:00monthlyhttps://weareepic.org/2018/10/03/on-catholics-and-peace-the-bomb/https://weareepic.org/wp-content/uploads/2018/09/27319035321_d533a916d1_b.jpgOn Catholics and the Bomb The order which Pope John XXIII speaks of in the above quotation is the “Order in the Universe” and the “Order between Men,” which are subjects he goes into more detail in the encyclical. It took the Catholic Church in America a long time to be public about the Church’s teaching about the atomic bomb and new scientific weapons. However, after long debate and many proceedings, the United States Conference of Catholic Bishops published a pastoral letter on war and peace, entitled “The Challenge of Peace: God's Promise and Our Response.” In the first two paragraphs of the letter, the American bishops write: “Faith does not insulate us from the daily challenges of life but intensifies our desire to address them precisely in light of the gospel which has come to us in the person of the risen Christ.”2018-09-20T11:09:18+00:00monthlyhttps://weareepic.org/2018/09/18/taketh-away/https://weareepic.org/wp-content/uploads/2018/09/img_7297.jpgIMG_7297https://weareepic.org/wp-content/uploads/2018/09/img_7301.jpgIMG_7301https://weareepic.org/wp-content/uploads/2018/09/img_8271.jpgIMG_82712018-09-20T09:38:50+00:00monthlyhttps://weareepic.org/2018/09/19/euteotw-renewal-of-time/2018-09-19T23:25:13+00:00monthlyhttps://weareepic.org/2018/09/03/euteotw-is-it-not-him/2019-08-10T23:37:57+00:00monthlyhttps://weareepic.org/2018/09/03/abuse-within-the-church/2018-09-03T20:16:19+00:00monthlyhttps://weareepic.org/2018/08/28/st-john-paul-ii-poland-and-encountering-saints/https://weareepic.org/wp-content/uploads/2018/08/pope_john_paul_ii_28197929.jpgpope_john_paul_ii_281979292018-08-29T03:14:52+00:00monthlyhttps://weareepic.org/2018/08/15/euteotw-whom-shall-i-send/2018-08-15T15:00:44+00:00monthlyhttps://weareepic.org/2018/08/05/theybies-gender-and-scripture/2018-08-05T19:05:21+00:00monthlyhttps://weareepic.org/2018/08/01/euteotw-heart-unspeakable/2018-08-01T14:50:15+00:00monthlyhttps://weareepic.org/epicradio/https://weareepic.org/wp-content/uploads/2016/11/30582013_432818260473021_7884653880565301248_o-e1527736044748.pngepic 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preparationIn addition to fasting, we generally give some up to make us into a better person. When we're young children, it is usually something like chocolate for candy, but as we grow older, I challenge all of us to deny ourselves and follow him. (Cf. Matthew 16:24). Trying giving up something for Lent that is going to challenge you. For me, I'm going to stop using my social media and quit drinking carbonated drinks. These are two things that I indulge in too much, and it results in time wasted. In addition though, we should spend this time trying to better ourselves2018-02-15T16:25:17+00:00monthlyhttps://weareepic.org/2018/02/12/faith-and-politics/https://weareepic.org/wp-content/uploads/2018/02/faith-and-politics-760x395.jpgfaith-and-politics-760x3952018-02-12T03:06:30+00:00monthlyhttps://weareepic.org/2018/02/02/faith-cannot-be-a-hobby/https://weareepic.org/wp-content/uploads/2018/02/saint_nicholas_catholic_church_28zanesville2c_ohio29_-_nave2c_view_from_the_loft_at_the_beginning_of_mass.jpgsaint_nicholas_catholic_church_28zanesville2c_ohio29_-_nave2c_view_from_the_loft_at_the_beginning_of_mass2018-02-11T20:33:26+00:00monthlyhttps://weareepic.org/podcastexclusives/https://weareepic.org/wp-content/uploads/2017/07/epic-pe-banner.pngEPIC PE banner2018-01-30T19:46:26+00:00weekly0.6https://weareepic.org/2017/08/04/474/https://weareepic.org/wp-content/uploads/2017/08/img_2230.jpgIMG_22302018-01-30T19:37:33+00:00monthlyhttps://weareepic.org/2018/01/26/love-saves-lives/https://weareepic.org/wp-content/uploads/2018/01/p_20180119_150412.jpgP_20180119_150412https://weareepic.org/wp-content/uploads/2018/01/p_20180119_150245.jpgP_20180119_150245https://weareepic.org/wp-content/uploads/2018/01/p_20180119_111137.jpg45th annual march for life 2018 washington dc pro life anti abortionhttps://weareepic.org/wp-content/uploads/2018/01/p_20180119_145509.jpgthe 2018 45th anual march for life in washington dc many prolife anti abortion protestors protesting roe v wadehttps://weareepic.org/wp-content/uploads/2018/01/aep_desktopbanner2x-bc7b45be467513ac82ab766e3a35e8a2.jpgaep_desktopbanner2x-bc7b45be467513ac82ab766e3a35e8a2For a FREE 30 day trial and a FREE audio book download, click here. 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