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Let's Be Civil View Comments
By Judy Ball

COARSE LANGUAGE, extreme rhetoric, and highly charged exchanges—Nick Cafardi, Catholic lawyer and voter, is tired of them. The professor of law at Duquesne, a Catholic university in Pittsburgh, doesn’t claim to have a simple, surefire solution to the negativity in the U.S. political system. But he does offer an intriguing, if challenging, path to get there: holiness, through a fully informed conscience.

“It is our job to be holy, to be holy in everything that we do, including when we vote,” says Dr. Cafardi, who is the editor of Voting and Holiness: Catholic Perspectives on Political Participation (Paulist Press, 2011) and writes the introductory chapter. Other leading Catholic thinkers, teachers and writers contribute essays that explore the connection between politics and religion.

St. Anthony Messenger turned to Dr. Cafardi to ask how we got to the troubling state we’re in and how we can surmount it. In particular, we wanted to know how Catholics and other well-meaning citizens can play a constructive role in the way they go through the 2012 campaigns—local, state, and, most important, national.

Though he is no political junkie (“I just follow the broad strokes”), Dr. Cafardi, 63, is an informed and committed Catholic who is eager to put the focus on the positive and to “get beyond campaign ads that seek to destroy the reputation, the character, and the good name of candidates. We need to advance the political discourse in our country. We cannot live in armed camps on either side of a great divide. Sometimes it feels we’re headed that way,” he laments.

Dr. Cafardi holds two legal degrees: one in canon law from the University of St. Thomas Aquinas in Rome, the other a civil law degree from the University of Pittsburgh. Today, as a faculty member at Duquesne, he teaches courses such as Family Law as well as Taxexempt Organizations and Canon Law. He also serves as president of the faculty senate.

At the invitation of the U.S. bishops, he was an original member of its National Review Board for the Protection of Children and Young People and served as its chair (2004-5). He is the author of Before Dallas (Paulist Press, 2008), a history of the child sexual-abuse crisis in the Church in the United States. He is often called on to represent archdioceses, dioceses, and religious orders across the nation as a canon lawyer.

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Judy Ball is a widely published freelance writer and editor from Cincinnati, Ohio. She has an MEd in guidance and counseling and an MA in humanities from Xavier University in Cincinnati.

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Ignatius of Loyola: The founder of the Jesuits was on his way to military fame and fortune when a cannon ball shattered his leg. Because there were no books of romance on hand during his convalescence, Ignatius whiled away the time reading a life of Christ and lives of the saints. His conscience was deeply touched, and a long, painful turning to Christ began. Having seen the Mother of God in a vision, he made a pilgrimage to her shrine at Montserrat (near Barcelona). He remained for almost a year at nearby Manresa, sometimes with the Dominicans, sometimes in a pauper’s hospice, often in a cave in the hills praying. After a period of great peace of mind, he went through a harrowing trial of scruples. There was no comfort in anything—prayer, fasting, sacraments, penance. At length, his peace of mind returned. 
<p>It was during this year of conversion that Ignatius began to write down material that later became his greatest work, the <em>Spiritual Exercises</em>. </p><p>He finally achieved his purpose of going to the Holy Land, but could not remain, as he planned, because of the hostility of the Turks. He spent the next 11 years in various European universities, studying with great difficulty, beginning almost as a child. Like many others, his orthodoxy was questioned; Ignatius was twice jailed for brief periods. </p><p>In 1534, at the age of 43, he and six others (one of whom was St. Francis Xavier, December 2) vowed to live in poverty and chastity and to go to the Holy Land. If this became impossible, they vowed to offer themselves to the apostolic service of the pope. The latter became the only choice. Four years later Ignatius made the association permanent. The new Society of Jesus was approved by Paul III, and Ignatius was elected to serve as the first general. </p><p>When companions were sent on various missions by the pope, Ignatius remained in Rome, consolidating the new venture, but still finding time to found homes for orphans, catechumens and penitents. He founded the Roman College, intended to be the model of all other colleges of the Society. </p><p>Ignatius was a true mystic. He centered his spiritual life on the essential foundations of Christianity—the Trinity, Christ, the Eucharist. His spirituality is expressed in the Jesuit motto, <i>ad majorem Dei gloriam</i>—“for the greater glory of God.” In his concept, obedience was to be the prominent virtue, to assure the effectiveness and mobility of his men. All activity was to be guided by a true love of the Church and unconditional obedience to the Holy Father, for which reason all professed members took a fourth vow to go wherever the pope should send them for the salvation of souls.</p> American Catholic Blog Jesus’s humanity and His biological need to be fed Himself gives power and personal force to His teaching that when we feed the hungry and give drink to the thirsty, we do it to Him.

 
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