Read and respond to Exposing Relativism: Three Stories by J. Budziszewski.
Write a post in your iblog in which you
- demonstrate an understanding of the main point(s),
- relates an idea(s) from the reading to another text(s),
- offer your own arguments – agreeing or disagreeing with the points in the reading – with supporting evidence.
Consider the rubric:
Paragraph 286 from Amoris Laetitia
286. Nor can we ignore the fact that the configuration of our own mode of being, whether as male or female, is not simply the result of biological or genetic factors, but of multiple elements having to do with temperament, family history, culture, experience, education, the influence of friends, family members and respected persons, as well as other formative situations. It is true that we cannot separate the masculine and the feminine from God’s work of creation, which is prior to all our decisions and experiences, and where biological elements exist which are impossible to ignore. But it is also true that masculinity and femininity are not rigid categories. It is possible, for example, that a husband’s way of being masculine can be flexibly adapted to the wife’s work schedule. Taking on domestic chores or some aspects of raising children does not make him any less masculine or imply failure, irresponsibility or cause for shame. Children have to be helped to accept as normal such healthy “exchanges” which do not diminish the dignity of the father figure. A rigid approach turns into an overaccentuation of the masculine or feminine, and does not help children and young people to appreciate the genuine reciprocity incarnate in the real conditions of matrimony. Such rigidity, in turn, can hinder the development of an individual’s abilities, to the point of leading him or her to think, for example, that it is not really masculine to cultivate art or dance, or not very feminine to exercise leadership. This, thank God, has 216 changed, but in some places deficient notions still condition the legitimate freedom and hamper the authentic development of children’s specific identity and potential.
Not an option, justice is a mandate of Catholic faith. From the beginning, the educational mission of the church has been seem as participation in God’s saving mission. The divine edict of justice requires education for personal and social transformation.
The Catholic school, since it is motivated by the gospel message of Jesus Christ to proclaim liberty to the oppressed, is particularly sensitive to the call from every part of the world for a more just society, and it tries to make its own contribution towards it. It does not stop at the courageous teaching of the demands into practice, first in its own community in the daily life of the school, and then in the wider community.
Catholic schools aim towards a synthesis of faith and culture, of faith and life, syntheses that characterize mature faith. A mature faith will be able to recognize and reject cultural counter-values which threaten human dignity and are therefore contrary to the gospel.
Although all the problems of religion and faith will not be completely solved by academic studies, nevertheless, the Catholic school should be a privileged place for finding adequate ways to deal with these problems.
Strategies to incorporate the Justice Dimension of Catholic schools:
Jewish history and culture have affected many aspects of Western civilization: it literature, its art, its philosophy. One small measure of this is the use of traditionally Jewish names. Abraham Lincoln was named for a Jewish patriarch. So was Noah Webster. Many people today have traditionally Jewish names, such as Adam, Luke, Joshua, Rachel, Sarah, Deborah, Naomi, and Nathan.
List as many well-known people as you can who carry Jewish names.