Christian Morality

I can see pictures of a starving child in a remote corner of the world on my television, and know for a fact that I could travel to that faraway place and relieve that child’s immediate suffering, if I cared to. I don’t do it, but I know I could. Although if I did so, I would be a well-meaning fool like Dickens’s ludicrous Mrs. Jellyby, who grossly neglects her own family and neighborhood in favor of the distant philanthropy of African missions. Either way, some measure of guilt would seem to be my inescapable lot, as an empowered man living in an interconnected world. Whatever donation I make to a charitable organization, it can never be as much as I could have given. I can never diminish my carbon footprint enough, or give to the poor enough, or support medical research enough, or otherwise do the things that would render me morally blameless. Colonialism, slavery, structural poverty, water pollution, deforestation—there’s an endless list of items for which you and I can take the rap. To be found blameless is a pipe dream, for the demands on an active conscience are literally as endless as an active imagination’s ability to conjure them. And as those of us who teach young people often have occasion to observe, it may be precisely the most morally perceptive and earnest individuals who have the weakest common-sense defenses against such overwhelming assaults on their over-receptive sensibilities. They cannot see a logical place to stop. Indeed, when any one of us reflects on the brute fact of our being alive and taking up space on this planet, consuming resources that could have met some other, more worthy need, we may be led to feel guilt about the very fact of our existence. The questions involved are genuine and profound; they deserve to be asked. Those who struggle most deeply with issues of environmental justice and stewardship are often led to wonder whether there can be any way of life that might allow one to escape being implicated in the cycles of exploitation and cruelty and privilege that mark, ineluctably, our relationship with our environment. They suffer from a hypertrophied sense of guilt, and desperately seek some path to an existence free of it.

living in a post-Christian world devoid of censorious public morality,

Forgiveness only makes sense in the presence of a robust conception of justice. Without that, it is in real danger of being reduced to something passive and automatic and flimsy—a sanctimonious way of saying that nothing really matters very much at all.

Jesuit priest Father James Martin,

Jesuit priest Father James Martin,

This way of life started early. “Children in their games are wont to submit to rules which they have themselves established, and to punish misdemeanors which they have themselves defined,” wrote Alexis de Tocqueville in Democracy in America. “The same spirit pervades every act of social life.”

Civic participation was thus the norm, not the exception. In 1892, the University of Georgia’s president, Walter B. Hill, reported (with perhaps only slight exaggeration) that he’d made a test case of a small town “and found that every man, woman, and child (above ten years of age) in the place held an office—with the exception of a few scores of flabby, jellyfish characters.” America, he concluded, is “a nation of presidents.”

Henry Robert published his Pocket Manual of Rules of Order for Deliberative Assemblies,