Browsing posts in the ‘Christian Witness’ category

Immigrants Expand Productivity

2 September 2010 - By Deacon Jim

From the Federal Reserve Bank, San Francisco: Fed Says Immigrants Expand Productivity; No Evidence of Harm to Native Opportunities

SAN FRANCISCO—Data show that immigrants expand the U.S. economy by stimulating investment and improving worker efficiency and income but not at U.S.-born workers’ expense, according to a report released by the Federal Reserve Bank of San Francisco Aug. 30.

Giovanni Peri, an associate professor at the University of California at Davis and a visiting scholar at the San Francisco bank, summarized his recent research to conclude that immigration has positive financial effects for U.S.-born workers.

Data show that, on net, “immigrants expand the U.S. economy’s productive capacity, stimulate investment, and promote specialization that in the long run boosts productivity. Consistent with previous research, there is no evidence that these effects take place at the expense of jobs for workers born in the United States,’’ Peri said.

He added that there “is no evidence that immigrants crowd out U.S.-born workers in either the short or long run. Data on U.S.-born worker employment imply small effects, with estimates never statistically different from zero. The impact on hours per worker is similar.’’

Immigration Associated With Income Rise

Over the long run, Peri wrote in the bank’s Economic Letter, per worker income rises 0.6 percent to 0.9 percent for each inflow of immigrants that equals 1 percent of employment.

“This implies that total immigration to the United States from 1990 to 2007 was associated with a 6.6 percent to 9.9 percent increase in real income per worker. That equals an increase of about $5,100 in the yearly income of the average U.S. worker in constant 2005 dollars,’’ Peri said.

Such a gain equals 20 percent to 25 percent of the total real increase in average yearly income per worker registered in the United States between 1990 and 2007, Peri said.

A third result is that in the short run, physical capital per unit of output is decreased by net immigration, but in the medium to long run, businesses expand their equipment and physical plant proportionally to their increase in production, Peri said.

Peri was traveling out of the country Aug. 30 and was unavailable for comment on his report.

Immigrants Tend to Take Different Occupations

Already well documented is that U.S.-born workers and immigrants tend to take different occupations, Peri said. Among less-educated workers, those born in the United States tend to have jobs in manufacturing or mining, while immigrants tend to have jobs in personal services and agriculture. Among more-educated workers, U.S.-born workers tend to work as managers, teachers, and nurses while immigrants tend to work as engineers, scientists, and doctors, he said.

Because those born in the United States have relatively better English language skills, they tend to specialize in communication tasks, Peri said. “Immigrants tend to specialize in other tasks, such as manual labor,’’ he wrote.

“The share of immigrants among the less educated is strongly correlated with the extent of U.S.-born worker specialization in communication tasks,’’ Peri wrote in the report titled “The Effect of Immigrants on U.S. Employment and Productivity.’’

“In states with a heavy concentration of less-educated immigrants, U.S.-born workers have migrated toward more communication-intensive occupations. Those jobs pay higher wages than manual jobs, so such a mechanism has stimulated the productivity of workers born in the United States and generated new employment opportunities,’’ Peri said.

This “typically pushes U.S.-born workers toward better-paying jobs, enhances the efficiency of production, and creates jobs,’’ Peri said. Task specialization, however, may involve adopting different techniques or managerial procedures and renovating or replacing capital equipment. “Hence, it takes some years to be fully realized,’’ he said.

As we celebrate this Labor Day, let us thank all workers, and do each justice, whatever their background, origin, or line of work. May our Lord bless all our labor.

I pray for the employed, that they may work as unto Thee and not unto men. I pray for the unemployed, that they may find work and be saved from despondency. Be Thou their strength in adversity. — an excerpt from A General Intercession from A Book of Devotions and Prayers According to the Use of the Polish National Catholic Church.

IWJ’s Organizing for Worker Justice Training

30 August 2010 - By Deacon Jim

Register is open for IWJ’s Organizing for Worker Justice Training to be held October 3-7, 2010 in Chicago, IL.

The training is for those who may be:

  • Board members, leaders, or volunteers of an interfaith organization
  • Organizers with a faith-based organization or worker’s center
  • Religious or community outreach staff of a union

The training is designed to assist in understanding religious and labor structures, learning how to strengthen partnerships between religious and labor leaders, understanding the fundamentals of Direct Action Organizing, designing creative interfaith actions, developing strategies for building your organization and effective fundraising strategies, and framing the message about religious values and workers’ rights to the media.

Information and registration can be found at the IWJ Conference website. The deadline for registration is September 15th.

Church and State in Poland

28 August 2010 - By Deacon Jim

From Reuters: Poland’s cross wars revive debate on role of church

A simple wooden cross honouring victims of a plane crash that killed Poland’s president in April has spurred demands that the influence of the powerful Roman Catholic Church be pared back to forge a more secular Poland.

The Roman Catholic Church was a focus of Polish national resistance over centuries of foreign occupation. Most recently, it provided protection for the Solidarity trade union in its battles with Soviet-backed communist rule in the 1980s.

Churches were packed after an air crash on April 10 killed conservative President Lech Kaczynski and 95 other people, mostly senior state figures. Many Poles gathered spontaneously to honor, and often pray for, those who died.

A scout group set a crucifix outside the presidential palace in Warsaw, which turned into a shrine for the victims.

Four months later, the three-meter-high cross is still there, festooned with candles and flowers despite attempts by the state and some clergy to move it to a nearby church. The “cross defenders” stood their ground, squabbling with police.

The cross debate reflects political divisions. It has become a rallying point for radical rightists backed by the main opposition, the nationalist Law and Justice (PiS) party led by Kaczynski’s twin brother, Jaroslaw.

“The problem of too close links between church and politics exists here for so long that many people don’t even see it,” said Jacek Kucharczyk, head of the Institute of Public Affairs.

Poland, a country of 38 million people, is one of the few strongholds of Catholicism in a largely secular European Union.

A 2009 survey by the Polish episcopate’s statistics body showed 41.5 percent of Poles attended Sunday mass, a number that has been gradually falling since the survey started three decades ago, but still much higher than elsewhere in the 27-nation EU.

PROBLEMS WITH SECULARISM

For many Poles, the cross is as much a cultural and traditionally Polish symbol as it is a religious one.

“At times of occupation, this symbol of Polish identity was relatively safe. And by some strange paradox, this habit from times of oppression is approved today in a free country as a symbol of a free nation,” said Zbigniew Mikolejko, philosopher of religion at Poland’s Academy of Sciences.

Crosses hang on the walls of schools, hospitals and state buildings throughout Poland as well as in parliament, something many Poles find natural despite the fact that the constitution guarantees the separation of church and state.

The Polish Church itself is deeply split between a moderate clergy and a more nationalist-minded hierarchy. Many from the latter group openly backed Jaroslaw Kaczynski in this year’s presidential election triggered by his brother’s death and now call on their supporters to prevent the removal of the cross.

“This is an absolutely unacceptable role of church in a democracy. It damages the state as much as the church,” said Marcin Krol, political philosopher at Warsaw University.

Kaczynski polled 47 percent in losing the presidential poll to Bronislaw Komorowski, the candidate of Prime Minister Donald Tusk’s pragmatist Civic Platform (PO). Analysts said the “cross wars” could drive PiS support back down to levels seen before the crash, which occurred in Smolensk, western Russia.

“Now he can only come down toward some 25-35 percent of society constituting his core supporters,” Kucharczyk said.

Analysts saw the PO’s rating as stable, despite the row.

Adam Boniecki, a priest and a leading Catholic intellectual, said the cross had split Poles along political lines of PO versus PiS.

“There is a difference between fighting for a cross and fighting with it. This row has started a reflection about the role of the church,” he added.

SECULAR STATE

The raised voices of the “cross defenders” have led to calls for a more secular state and the elimination of religious symbols from public life.

In an interview with the weekly Polityka published on Wednesday, Komorowski said he still hoped the cross would be moved.

“The current situation is politically risky and difficult for everybody. It is particularly so for the Church, I believe, which is already paying a price for this conflict and will continue paying it in the longer term.”

A survey by the ARC institute showed in July nearly 60 percent of Poles believed no religious symbols should be shown in public places, while about 30 percent took the opposite view.

About 63 percent believed religions other than Catholicism were getting worse treatment in Poland, it showed.

“The cross row unblocked a discussion that has been a taboo — the fact that a large part of the society is tired with the Church’s permanent political engagement,” Kucharczyk said.

Poland’s leftist opposition, the Democratic Left Alliance (SLD), is drafting proposals to entrench secular standards and analysts say it may win political points in this.

“We must hold a discussion in Poland, which many other European countries already have behind them,” SLD spokesman, Tomasz Kalita, said. “We care for the Polish constitution to be respected. At present, it’s not.”

The best quote being from Fr. Boniecki: “There is a difference between fighting for a cross and fighting with it.

This is all too familiar, from the role of Churches in political life in many countries to the mosque debate. Faith, informed through the light of the Church, must guide the conscience of believers. It is incumbent on pastors and deacons to teach, to impart, those life lessons – of how to make faith active for the good of the community and the world. From there, the Church must put its faith in the strength of its catechesis.

A secular state is fine, with rights for all, and Church can be all that it is in such a state. A secularist state that militantly fights against all faith (excepting those that co-opt themselves by getting behind the state’s agenda) is not good for anyone. On the other hand, its opposite, a theocracy, does little to guide the lives of believers because they can only see the Cross and the Word as a weapon.

The Holy Mount of Grabarka in Poland (Święta Góra Grabarka)

23 August 2010 - By Deacon Jim

From Mystagogy:

The most prominent and well-known feature of Grabarka is the forest of crosses surrounding the Church, all brought to the Mount by pilgrims.

The Holy Mount of Grabarka has been a center for pilgrimage for Orthodox Christians from Poland and other countries since the 18th century. Especially noteworthy is the feast of the Transfiguration of Christ in August, which draws about 10,000 believers from all over Europe. It is traditional for them arrive at Grabarka by foot, some of them bearing the wooden crosses that can be seen surrounding the Church.


Grabarka
Uploaded by amabka. – Exotic and entertaining travel videos.

The stages of becoming PNCC

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18 August 2010 - By Deacon Jim

I read with interest an article by the Fr. J. Guy Winfrey (PadreTex – thanks to the Young Fogey for the link) under the title Romophobia in the WRV. The article makes several valid points, and closely follows what I have experienced as both a member and clergyman of the PNCC. The line that stood out for me was:

…but of those who are serving in our Western Rite parishes… [h]ow many of them checked their assumptions at the door as they came into Orthodoxy, rather than becoming simply “propositional Orthodox” (they just change conclusive propositions from their former way of life and don’t let go of their primary assumptions)?

People who leave their original tradition, be it Roman Catholic or Anglican/Episcopal carry a lot of baggage with them. The process of becoming PNCC or Western Rite Orthodox (or anything else) somewhat follows the five stages model. As you may recall, Elisabeth Kübler-Ross in her 1969 book, On Death and Dying identified the five stages of grief, a process by which people deal with grief and tragedy, especially when diagnosed with a terminal illness or when facing a catastrophic loss. The common progression of states is: Denial, Anger, Bargaining, Depression, and Acceptance. A change in something as deeply experienced as one’s faith tradition can put you through a series of changes that might mimic this progression. While not exactly parallel, the Kübler-Ross model of conversion might follow these stages:

  1. Conversion – the euphoric stage during early conversion where the individual’s new faith community is perceived as a place of acceptance, simple perfection, and love. This is further enhanced when the convert must enter through a formative process of some type. The achievement, post catechesis, amplifies the honeymoon nature of this stage.
  2. Need for the Recognizable – a period where the individual attempts to find parallels between their former faith community and their new community. They might say, ‘It’s just like Brand X, except.” This provides a comfort level; touchstones and recognizable furnishings in the new home. The problem can be exacerbated when the converted person is a member of the clergy, and they attempt to meld their former touchstones into the new community. At its extreme, the attempt to fit old theology into the new home turns out to be a disaster. The old color and style are all wrong and it makes it look like an amateur built a house using seven different architectural styles. The convert can face extreme discomfort when truths formerly recognized as absolute are now being defined as untrue or suspect.
  3. Anger – a period where everything old is wrong. The individual begins to understand that their new home is unlike their old home, in theology, liturgy, polity, and many other ways great and small. The new home isn’t just dissimilar, but diametrically opposed. These differences explode with the brightness of revelation and become magnified beyond reality. The Bishop of Rome, from being misguided in his Church’s assumptions of personal infallibility and universal jurisdiction, now becomes satan’s child. A lot of convert idealism is found in this stage, and I think the anti-Romanism Fr. Winfrey mentions. The answers are all found in the errors of the old way rather than in the rightness of the new.
  4. Integration – the new community becomes home. It is seen for what it is, distinctive with both good and bad. Attempts at external integration of the old fall away. Anger becomes muted. The individual begins to see clearly and is ready to resume the faith journey.
  5. Journeying – the faith journey resumes full force. The individual finds that they are indeed neophytes who need to learn about their faith. They begin the climb toward God guided by the truth of their new community, and the learning process. There is comfort and a natural confidence in the new community’s life.

For other takes on the conversion process see:

Knowing your [Church] market segmentation

15 August 2010 - By Deacon Jim

From Captura: The Digital Divide Represents an Opportunity for Hispanic Online Marketers

The recently published report by the Pew Hispanic Center, The Latino Digital Divide: The Native Born versus The Foreign Born, highlights some important facts and opportunities for Hispanic online marketers.

From a high level, the report shows that there is a significant digital divide between Hispanics who were born in the US and those that were born outside of this country. The Pew Hispanic center indicates that 85% of US-born Hispanics use the Internet and 80% use cell phones. Compare this to foreign-born Hispanics where Internet usage currently stands at 51% and cell phone usage at 72%.

Although foreign-born online Hispanics represent a smaller, less affluent and less sophisticated segment, they are easier to reach and represent the greatest upside. Foreign-born Hispanics are more likely to use Spanish language website and search engines making them easy to reach. What’s more, the foreign-born segment is growing much faster than the US-born segment and foreign-born Hispanics tend to be more open to online advertising and are more brand loyal. To reach foreign-born Hispanics, marketers should consider creating and advertising trustworthy, culturally relevant and intuitive online user experiences in Spanish.

It is important to point out that these two segments are by no means mutually exclusive or absolute. Many US-born Hispanics prefer Spanish and are novice technology users while many foreign-born Hispanics prefer English and are advanced technology users. What’s more, most Hispanic households likely have both US-born and foreign-born Hispanics in them.

Most of us view the digital divide as an unfortunate social problem. I view it as an opportunity. Only by proactively investing in, engaging with and educating the less fortunate can we begin to bridge the digital divide.

Of course the same type of analysis applies when considering parish outreach. It is important that we understand the demographic and the needs of the people we mister to and who may be in search of a spiritual home.

Don’t avoid clergy burnout, embrace it

15 August 2010 - By Deacon Jim

From the NY Times: Congregations Gone Wild

The American clergy is suffering from burnout, several new studies show. And part of the problem, as researchers have observed, is that pastors work too much. Many of them need vacations, it’s true. But there’s a more fundamental problem that no amount of rest and relaxation can help solve: congregational pressure to forsake one’s highest calling.

The pastoral vocation is to help people grow spiritually, resist their lowest impulses and adopt higher, more compassionate ways. But churchgoers increasingly want pastors to soothe and entertain them. It’s apparent in the theater-style seating and giant projection screens in churches and in mission trips that involve more sightseeing than listening to the local people.

As a result, pastors are constantly forced to choose, as they work through congregants’ daily wish lists in their e-mail and voice mail, between paths of personal integrity and those that portend greater job security. As religion becomes a consumer experience, the clergy become more unhappy and unhealthy.

The trend toward consumer-driven religion has been gaining momentum for half a century. Consider that in 1955 only 15 percent of Americans said they no longer adhered to the faith of their childhood, according to a Gallup poll. By 2008, 44 percent had switched their religious affiliation at least once, or dropped it altogether, the Pew Forum on Religion & Public Life found. Americans now sample, dabble and move on when a religious leader fails to satisfy for any reason.

In this transformation, clergy have seen their job descriptions rewritten. They’re no longer expected to offer moral counsel in pastoral care sessions or to deliver sermons that make the comfortable uneasy. Church leaders who continue such ministerial traditions pay dearly. A few years ago, thousands of parishioners quit Woodland Hills Church in St. Paul, Minn., and Community Church of Joy in Glendale, Ariz., when their respective preachers refused to bless the congregations’ preferred political agendas and consumerist lifestyles.

I have faced similar pressures myself. In the early 2000s, the advisory committee of my small congregation in Massachusetts told me to keep my sermons to 10 minutes, tell funny stories and leave people feeling great about themselves. The unspoken message in such instructions is clear: give us the comforting, amusing fare we want or we’ll get our spiritual leadership from someone else.

Congregations that make such demands seem not to realize that most clergy don’t sign up to be soothsayers or entertainers. Pastors believe they’re called to shape lives for the better, and that involves helping people learn to do what’s right in life, even when what’s right is also difficult. When they’re being true to their calling, pastors urge Christians to do the hard work of reconciliation with one another before receiving communion. They lead people to share in the suffering of others, including people they would rather ignore, by experiencing tough circumstances —” say, in a shelter, a prison or a nursing home —” and seeking relief together with those in need. At their courageous best, clergy lead where people aren’t asking to go, because that’s how the range of issues that concern them expands, and how a holy community gets formed.

Ministry is a profession in which the greatest rewards include meaningfulness and integrity. When those fade under pressure from churchgoers who don’t want to be challenged or edified, pastors become candidates for stress and depression.

Clergy need parishioners who understand that the church exists, as it always has, to save souls by elevating people’s values and desires. They need churchgoers to ask for personal challenges, in areas like daily devotions and outreach ministries.

When such an ethic takes root, as it has in generations past, then pastors will cease to feel like the spiritual equivalents of concierges. They’ll again know joy in ministering among people who share their sense of purpose. They might even be on fire again for their calling, rather than on a path to premature burnout.

I do not believe it is solely a problem in Churches with a democratic nature, nor solely among Protestant congregations. The cause is, as is typical, in sins of pride, selfishness, and blindness — both the congregations and ours.

I have seen this sort of thing in many different settings, and have heard many a tale of woe. These experiences, and the stories I’ve heard, have spanned the spectrum of Churches, from Protestant, to Oriental, to Roman Catholic. In fact, my earliest recollection was of division in the Roman Catholic parish in which I was raised. A certain faction was fighting over the removal/reassignment of an assistant priest. Of course it caused some to leave the parish, and perhaps the Church. I’ve seen it among pastors who have given it, who have watered down their message, tickling the ears of the congregation with the messages they want to hear. Of course the PNCC gets its share of the problem too. Being a “democratic Church,” on occasion leads one group of parishioners or another to shop for clergy, especially if they do not like what they hear or experience from the current pastor.

While identifying the issue is a start, we as clergy need to find a way to get past the problem to the root causes. We cannot play whack-the-mole with sinfulness. Rather, we need to gently, yet firmly stay on the message that transforms. At the same time, we must avoid the urge to run away from the problem when it rears its ugly head over and over. Vocation is in part about self-sacrifice, as well as leadership by example. Take the time needed to refocus, spend time in prayer, recollect Christ’s commitment (sure, He got burned out and was saddened by people’s failure to respond — but He kept on message), and lean on the support of family, fellow clergy, your Bishop, and those who “get it.” In time, burn out will lead to renewal.

The Young Fogey covers his take on the issue in More on Clergy Burnout. Valid points.

Do not manipulate the cross

15 August 2010 - By Deacon Jim

The Roman Catholic Primate of Poland, Archbishop Józef Kowalczyk, speaking at the Częstochowa Shrine on August 15th, called on his countryman to stop using the cross as a political symbol. Now if only the politicians, politicos, and the easily manipulated of all countries would heed the message. More information and background on this issue is available from Reuters in: Warsaw archbishop calls for memorial cross removal

From Wiadomosci: Prymas Polski: nie angażujcie się w tę manipulację krzyżem!

Blisko 100 tys. osób uczestniczyło w niedzielę na Jasnej Górze w uroczystościach święta Wniebowzięcia Najświętszej Marii Panny. Prymas Polski, abp Józef Kowalczyk, apelował w homilii o zaprzestanie gorszącej manipulacji symbolem krzyża. Wzywał, by krzyż nie był narzędziem przetargu politycznego…

Roughly translated to: Polish Primate: do not join yourselves to this manipulation of the cross!

Nearly 100 thousand people attended the celebration of the [R.C.] Feast of the Assumption of the Blessed Virgin Mary on Sunday at the Marian Shrine of Jasna Gora in Poland. The Polish Primate, Archbishop Józef Kowalczyk, appealed in his homily to end the scandal of the manipulation of the cross. He urged that the cross was not a political tool up for bid.

The Fount of Life is placed in the grave, and the grave doth become the ladder to Heaven

15 August 2010 - By Deacon Jim

Coptic icon of the Dormition and Assumption of the Blessed Virgin Mary

Also remember: at many PNCC Parishes, today is the blessing of flowers, vegetables, and herbs. For instance, at my Parish, Holy Name of Jesus in Schenectady at 9:30am and at St. Mary’s Polish National Catholic Church which will have a blessing of the harvest in honor of the Dormition-Assumption of the Blessed Virgin Mary today before the 8:30 and 11 a.m. Masses at the church, 200 Stephenson St., Duryea, PA. Check with a PNCC Parish near you.

You are invited and encouraged to bring an item from your garden (vegetables, flowers, and herbs) to be blessed as a way of giving thanks to God for the bounty of the Earth.

Internety, bloggy, softwarey stuff

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13 August 2010 - By Deacon Jim

Several readers have written to me and have noted that they enjoy the new blog design. Thank you. The theme is from Theme Sheep. Of course like the sheep reference – we are the sheep of His pasture (Psalm 100:1-3 or Psalm 95:6-9).

Fr. Jason opines on the state of the PNCC on the Internet. St. Stanislaus Cathedral has done a wonderful job on their redesign. It is really beautiful, and offers all the great interactivity necessary for parishioners and seekers. I believe it is based on Joomla, which like WordPress is all about providing content.

As I tell the pastors and parishes I work with, people want to know you. They want to know you as pastor, teacher, community, fellow workers, and companions. The only way to do that is to show who you are, how you know Jesus, and how you teach Him. How do you celebrate Him, and each other as part of Him? It doesn’t take a ton of work, only being who you are and telling your story. Think of the video I posted from Sta. Sunniva Parish in Norway… Who are they? Would you want to be part of that community?

Some cool stuff for your iPad, iPod, iPhone from Twitter friends, DivineOffice and Just 1 Word:

Just 1 Word has a new mobile app for various platforms so that you can read the Bible anytime, anywhere on your mobile device. Various versions of the Bible are available and the apps are suitable for the iPad, iPhone, Android, and Blackberry.

Divine Office’s app provides an audio version of the Liturgy of the Hours, including scripture readings, psalms and prayers for the Hours of each day. The app automatically downloads the day’s audio Liturgy as well as the Liturgy for the days following to your iPhone or iPod Touch over-the-air.

I believe music and chants are also included. I will update as I find out more. Of course, this is the Roman Catholic usage of the Hours. Note to my fellow PNCC members, when I pray the Hours, I make substitutions for any prayers mentioning the Bishop of Rome.

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