George Washington and Catholics

From Donald McClarey @ American Catholic, a great post on George Washington and Catholics, including his forbidding his troops to engage in "anti-popery" on Guy Fawkes Day.

Charles Carroll -- America's Catholic Founding Father

Charles Carroll of Carrollton was a delegate to the Continental Congress and later United States Senator for Maryland. He was also the only Catholic to have signed the The Declaration of Independence. One of the wealthiest men in the colonies, it is reported that -- upon fixing his signature,

a member standing near observed, "There go a few millions," and all admitted that few risked as much, in a material sense, than the wealthy Marylander.

(The Life of Charles Carroll of Carrollton, 1737-1832, by Kate Mason Rowland).

A new biography, American Cicero: The Life of Charles Carroll (Lives of the Founders) (ISI) will be published in February 2010. (Tip of the hat to Carl Olson). The author, Dr. Bradley J. Birzer, was recently interviewed by the Washington Times:

Q: Carroll was the last of the signers to die. What did he have to say about America at the end of his life?

A: He was so critical of what happened to the republic after the founding. He's very critical of the democratic element in the American republic - he's worried that self-interest and greed are replacing republican virtue. So from the late 1700s, Carroll starts being called "the hoary-headed aristocrat." He starts to be seen as a relic of an older age. But after Carroll dies, there's a resurgence of his reputation. All across the country, the headlines read, "The last of the Romans is dead."

And he was one of Alexis de Tocqueville's main informants. So there are moments in de Tocqueville's Democracy in America (Penguin Classics) when he is being critical of the democratic spirit, and it seems very clear to me that he is taking that from his interview with Carroll.

Q: What does history get wrong about Carroll?

A: I'm always amazed at how much our own history, especially [in] our textbooks, tends to portray the founders as merely enlightened figures. And there's no doubt they were. But the vast majority were Christian - Franklin and Jefferson being the exceptions that so many focus on. And the American people were intensely religious, mostly Protestant, at the time of the founding. I think it's dangerous that we secularize the founding so much. We need to know the context - we need to know what inspired them to fight for liberty.

Read the whole thing.

This would make the second book published recently about the Catholic founding father, the first being Scott McDermott's Charles Carroll of Carrollton: Faithful Revolutionary (Scepter Publications, 2001).

McDermott, a circulation librarian at Vanderbilt University Divinity School, writer and convert, began studying about Carroll after he came into the Church -- In 2005, Zenit News interviewed him about his biography and Carroll's influence on the founding fathers (Part I | Part II).

* * *

I concur with the observation that the religiousity of many of our founding fathers is sadly overlooked and much neglected. Michael Novak made an important contribution to restoring a proper recognition to the religious roots of America's founding with his On Two Wings: Humble Faith and Common Sense at the American Founding (2001), followed by Washington's God, a study of the religious faith of the pre-eminent 'Father of our Country'.

Evangelical Catholicism: Pope John Paul II on Patriotism

Michael Joseph (formerly of Vox Nova), his wife Katerina and several of his friends are resurrecting the blog Evangelical Catholicism.

He commemorates the 4th of July with a thoughtful reflection on the nature of patriotism as distinguished from nationalism, with recourse to John Paul II's Memory and Identity.

Well worth reading.

Richard John Neuhaus, 1936-2009

From Jody Bottum:

Fr. Richard John Neuhaus slipped away today, January 8, shortly before 10 o’clock, at the age of seventy-two. He never recovered from the weakness that sent him to the hospital the day after Christmas, caused by a series of side effects from the cancer he was suffering. He lost consciousness Tuesday evening after a collapse in his heart rate, and the next day, in the company of friends, he died.

My tears are not for him—for he knew, all his life, that his Redeemer lives, and he has now been gathered by the Lord in whom he trusted.

I weep, rather for all the rest of us. As a priest, as a writer, as a public leader in so many struggles, and as a friend, no one can take his place. The fabric of life has been torn by his death, and it will not be repaired, for those of us who knew him, until that time when everything is mended and all our tears are wiped away.

Funeral Arrangements

A Funeral Mass was celebrated for Father Richard John Neuhaus at the Church of the Immaculate Conception—414 E. 14th Street, New York City—on Tuesday, January 13, 2009.

A Christian wake service in the form of a Vigil for the Deceased was celebrated at the Church of the Immaculate Conception on Monday evening, January 12.

In lieu of flowers, donations are requested for Fr. Neuhaus’ work, the Institute on Religion and Public Life, online at this page or by mail to:

Institute on Religion and Public Life
156 Fifth Avenue
Suite 400
New York, NY 10010

“When I come before the judgment throne, I will plead the promise of God in the shed blood of Jesus Christ. I will not plead any work that I have done, although I will thank God that he has enabled me to do some good. I will plead no merits other than the merits of Christ, knowing that the merits of Mary and the saints are all from him; and for their company, their example, and their prayers throughout my earthly life I will give everlasting thanks. I will not plead that I had faith, for sometimes I was unsure of my faith, and in any event that would be to turn faith into a meritorious work of my won. I will not plead that I held the correct understanding of “justification by faith alone,” although I will thank God that he led me to know ever more fully the great truth that much misunderstood formulation was intended to protect. Whatever little growth in holiness I have experienced, whatever strength I have received from the company of the saints, whatever understanding I have attained of God and his ways - these and all other gifts received I will bring gratefully to the throne. But in seeking entry to that heavenly kingdom, I will…look to Christ and Christ alone.”

Richard John Neuhaus. Death on a Friday Afternoon

Notices

• Statement of President George W. Bush
• Statement of House Republican Leader John Boehner
• Richard John Neuhaus dies of cancer, by Victor Morton and Julia Duin. Washington Times January 8, 2009.
• Fr. Richard John Neuhaus dead at age 72, by John Allen, Jr. National Catholic Reporter.
• Father Neuhaus, iconic U.S. theologian, is dead at 72, by Laurie Goodstein. International Herald Tribune
• Father Richard John Neuhaus Mourned, Celebrated by Cardinal Newman Society Catholic.org

Reflections

• "Born Towards Dying" originally published in the February 2000 issue of First Things.
• "A Second Brother Dies", by Michael Novak. National Catholic Reporter
• Richard John Neuhaus, 1936-2009: A gaping hole in the public square, by Joseph Bottum. The Weekly Standard
• "Death on a Thursday Morning" The Editors @ National Review (allusion to Neuhaus' Death on a Friday Morning).
• Richard John Neuhaus, 1936 - 2009, by Rev. George W. Rutler. InsideCatholic.com.
• Remembering Father Richard John Neuhaus, by Fr. Robert Sirico. The Acton Institute.
• Richard John Neuhaus, RIP, by Ross Douhat. The Atlantic.
• Richard John Neuhaus, intellectual, provocateur, blogging pioneer, dead at 72, by Gary Stern. Blogging Religiously (LoHud.com)
• Alan Jacobs, The American Scene
• Ramesh Ponnuru, National Review
• A Priest in Full, by Brian C. Anderson. City Journal
• Peter Wehner, National Review
• Kevin Schmiesing, The Acton Institute
• Like The Star of Bethlehem, Dies After Leading So Many to Christ Top pro-life leaders pay tribute to memory of Fr. Richard John Neuhaus: remembrances by Fr. Tom Euteneuer, President of Human Life International; Rabbi Yehuda Levin, Spokesman for the Union of Orthodox Rabbis of the U.S. and Canada; Judie Brown, President of American Life League; Joseph Scheidler, President of the Pro-Life Action League and Jim Hughes, President Campaign Life Coalition, VP International Right to Life.
• Father Richard John Neuhaus: A Man Animated by His Faith , by Raymond Arroyo. Wall Street Journal
• Father Richard John Neuhaus: Remembering the theologian, by Michael Sean Winters. Slate. January 9, 2009.
• Father Richard John Neuhaus, 1936-2009 Fr. Raymond J. de Souza, National Catholic Register.
• In Memoriam: Our Friend, Richard John Neuhaus, by the writers of The Catholic Thing (Robert Royal, Ralph McInerny, Brad Miner, Michael Novak, Austin Ruse, Mary Eberstadt, William Saunders, James Schall, S.J., Michael Uhlmann and Hadley Arkes).
• Richard J. Neuhaus: Remembrances by Anthony Sacramone, former managing editor of First Things.
• Richard John Neuhaus: Witness to Truth, by Jordan Hylden. A First Things junior fellow remembers the man whose life was spent 'witnessing to the truth.' January 9, 2009.
• In Defense of Death, by David Brooks. New York Times January 12, 2009.
• Richard John Neuhaus, 1936–2009: An Honorable Christian Soldier, by George Weigel. Newsweek January 19, 2009.
• EWTN's "The World Over" tribute to Fr. Richard J. Neuhaus with Raymond Arroyo. George Weigel, Michael Novak, and Joseph Bottum spend the hour reminiscing about RJN's life and legacy.
• Movement Man, by Matthew Boudway. (Former editor of First Things). Commonweal January 16, 2009 / Volume CXXXVI, Number 1.
• Nigeria: A Tribute to Father Neuhaus, by Sonnie Ekwowusi. AllAfrica.com. 20 January 2009.
• Essay: Where is the rabbi like Richard John Neuhaus?, by David Klinghoffer. Jerusalem Post January 20, 2009.
• First Things First: The life and legacy of Fr. Richard John Neuhaus National Review Online Q&A with Robert P. George. January 23, 2008.
• The Radical Conservative: Richard John Neuhaus helped inspire a generation of evangelicals to participate boldly in the public square, by Timothy George. Christianity Today March 11, 2009.

* * *

The story of the modern social conservative movement is all about activism and politics, petitions and court cases, but Father Neuhaus’s great testament was about something grander: through those he inspired, through his writings, through his organizing, and through something as simple as connecting people over lunch who may share nothing in terms of what they can eat on the table but share greatly in what is unseen, Father Neuhaus fundamentally changed religious life in America forever.

This is not an exaggeration. Nor by any means is it a dismissal of anyone else’s influence - but ultimately, the changes most other conservative thought leaders have helped achieve in the twentieth century were made at the hands of other men, elected to office. Father Neuhaus did not merely inspire the intellectual undergirding of change: with God’s help, he fashioned it himself, through hard work, a gift for eloquence, and always a wry smile at the end.

The world Father Neuhaus leaves is one where evangelicals and Catholics are more united than they are divided - where the old ethnic politics and arguments have faded, and where we worship and work together in harmony. My mother, never anything but a Protestant, upon learning of this Catholic convert priest’s passing, wrote to say she paused on learning the news to sing Faure’s Pie Jesu for him. I can think of nothing more fitting.

-- From Ben Domenech, RedState.com

* * *

His conviction that abortion was the great crime of the age and his disgust with the American system’s failure to expunge the crime led to the most controversial act of his editorship, the publication of a symposium entitled “The End of Democracy?” in which he and other participants flirted with the notion that the United States had lost its legitimacy. COMMENTARY’s editors responded in part with a symposium entitled “On the Future of Conservatism,” in which various contributors argued heatedly against what they perceived to be an unacceptable radicalization of conservative discourse.

The breach was never fully healed, and yet, through it all, there was Richard, a man of great personal good cheer and bonhomie, always in possession of a terrific piece of gossip he always knew exactly when and how to drop in order to cause the biggest commotion, who somehow found the time to crank out thousands of words a month while jetting back and forth from Rome, engaging in plots and subplots and side bets. He was an exemplar of the truism that a righteous man need not be or conduct himself as though he were holier-than-thou. But in the end, his work was his life, and whether he was ministering to fatherless youths in Brooklyn or offering his considered and always highly informed opinion on the matter of stem-cell research, Richard John Neuhaus did what he did and said what he said for the betterment of humankind and for the greater glory of God.

John Podhoretz, Commentary Magazine

(More tributes are being collected by Steve Dillard @ Southern Appeal)

If you haven't been visiting The American Catholic this month, here's just a taste of what you're missing:

• Calling a Spade an Earth-Destroying Instrument of Destruction - Ryan reflects the reduction of political discourse to soundbytes, and appraises Obama's desire to "share the wealth."
• The Dilemma of the PLCOS - Chris Burgwald explains why the Pro-Life Catholic Supporter for Obama finds himself rooting for the G.O.P.
• Catacombs or the New Jerusalem? - DarwinCatholic on two mentalities in Christian approaches toward the State.
• The Pro-Life Movement On The Left - Eric Brown offers his perspective on an Obama administration "rom the left side of the political spectrum."
• Vote pro-life - Edward P. Koubek urges us to "do the math."
• Not Just For Catholics: Pro-Life Secularism & The Preservation Of Our Republic - David Curp on why the struggle against the "culture of death" is essential for all.
• Father Duffy and the Fighting 69th - Donald R. McClarey's latest in his series on Catholic Chaplains to whom we owe our thanks and remembrance.
• Obama, "Joe the Plumber" and Catholic Social Teaching - a brief look at our obligations to the poor.

What Is Catholic Social Teaching? A Review Essay on An Introduction to Catholic Social Teaching, by Mark Brumley. Ignatius Insight

Archbishop Charles Chaput interview on Religion and Politics

Archbishop Charles Chaput is participating in an extended chapter-by-chapter interview with Peter Robinson (Uncommon Knowledge), on his new book, Render Unto Caesar: Serving the Nation by Living our Catholic Beliefs in Political Life and related topics in U.S. politics and the Church.

1. Politics & Catholics with Charles Chaput: Chapter 1 of 5
   Archbishop Charles Chaput corrects House Speaker Nancy Pelosi, who has said the Catholic Church’s teachings on abortion aren’t clear. On the contrary, Chaput says the Church has long held that abortion is always and in all circumstances wrong. He also says Sen. Joe Biden’s position on abortion — that people should not impose their beliefs on the subject on others — is highly flawed.

2. Politics & Catholics with Charles Chaput: Chapter 2 of 5
   Archbishop Chaput describes Vatican II as the “primary grace of God to the Catholic Church in the 20th century.” And yet, since Vatican II, the Catholic Church in America has suffered greatly. In particular, the numbers of Catholic seminarians, priests, and nuns have plummeted. Chaput explains why this is, and is not, a dilemma.

3. Politics & Catholics with Charles Chaput: Chapter 3 of 5
   Archbishop Chaput describes the relationship between Jesus and Caesar, or between Catholics and the state: First, Jesus acknowledged his responsibilities to Caesar. Second, Jesus demoted Caesar, making clear that “God is God and Caesar is not.” Third, Jesus remained silent about what belongs to Caesar and what belongs to God, allowing for individual determinations on the duties of citizens.

4. Politics & Catholics with Charles Chaput: Chapter 4 of 5
   Archbishop Chaput has written that “The logic behind abortion makes all human rights politically contingent.” For example, Chaput explains that if our leaders can decide when life begins, they also can make determinations about when life should end. Overall, Chaput describes what is a coarsening of the value of life in the Western world.

5. Politics & Catholics with Charles Chaput: Chapter 5 of 5
   Archbishop Chaput says Catholic Democrats have an obligation to change their party’s platform on abortion, just as Catholic Republicans are responsible for keeping their party pro-life. Moreover, he says the Catholic position on abortion need not be just a Catholic position, but an American position.

Benedict, Sarkozy and "Positive Secularism"

A prevalent topic in Benedict's apostolic journey to France is (understandably) the role played by religion within the context of France's longstanding enforcement of secularity, or laïcité.

During a brief press conference on Friday, when asked whether "France is losing its Christian identity because of laicism" -- Pope Benedict responded in the negative:

It seems evident to me today that laicism does not contradict the faith. I would even say that it is a fruit of the faith, since the Christian faith was a universal religion from the beginning. Therefore it did not identify itself with a state and it was present in all the states. It was always clear to the Christians that religion and faith were not political, but rather they formed part of another sphere of human life. ... Politics, the state, were not a religion but rather a secular reality with a specific mission, and the two of them should be open to each other.

In this sense, I would say today that for the French, and not only the French, but also for us, Christians of today in this secularized world, it is important to joyfully live the freedom of our faith, live the beauty of the faith, and show today's world that it is beautiful to be a believer, that it is beautiful to know God; God with a human face in Jesus Christ, show that it is possible to be a believer today, and even that society needs there to be people who know God and who, therefore, can live according to the great values that it has given us and contribute to the presence of these values that are fundamental for the building and survival of our states and societies.

Later, during a meeting with French politicians at the Elysée Palace, after reminding his audience of France's Christian heritage and roots, the Holy Father again urged a rethinking of the relationship between church and state:

Many people, here in France as elsewhere, have reflected on the relations between Church and State. Indeed, Christ had already offered the basic principle for a just solution to the problem of relations between the political sphere and the religious sphere when, in answer to a question, he said: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mk 12:17). The Church in France currently benefits from a “regime of freedom”. Past suspicion has been gradually transformed into a serene and positive dialogue that continues to grow stronger. A new instrument of dialogue has been in place since 2002, and I have much confidence in its work, given the mutual good will. We know that there are still some areas open to dialogue which we will have to pursue and redevelop step by step with determination and patience. You yourself, Mr President, have used the fine expression “laïcité positive” to characterize this more open understanding. At this moment in history when cultures continue to cross paths more frequently, I am firmly convinced that a new reflection on the true meaning and importance of laïcité is now necessary. In fact, it is fundamental, on the one hand, to insist on the distinction between the political realm and that of religion in order to preserve both the religious freedom of citizens and the responsibility of the State towards them; and, on the other hand, to become more aware of the irreplaceable role of religion for the formation of consciences and the contribution which it can bring to – among other things – the creation of a basic ethical consensus in society.

Benedict's discussion of the issue has found a sympathetic listener in the person of French President Nicolas Sarkozy. The Christian Science Monitor reports:

Unlike any French president in decades, Mr. Sarkozy sees a more open role for religion in French society. And he seized upon the conservative German pope's four-day trip to directly challenge French secularism, one of the most prized traditions of La République and a strict legal and cultural sanction against bringing matters of church and faith into the public realm.

Secularism, or laïcité, is central to the modern French identity. It's a result of hundreds of years of efforts to remove the influence of the Roman Catholic church from French institutions and reduce its moral authority. French media don't discuss religion. At offices or work, most French believers don't tell colleagues they are going to mass or church. It is seen as a private matter.

Yet here on Friday Sarkozy and his wife, Carla Bruni, broke protocol and met the pope at the airport. They hosted the pontiff at the Élysée Palace, attended a papal talk at a newly restored Cistercian monastery in downtown Paris in front of 700 intellectuals and artists – where Sarkozy openly argued that while secularism is important, it should not be a hostile force that forbids all talk of God, faith, and transcendence. Sarkozy called for a "positive laïcité" that allows religion to help forge an ethical society.

"It would be crazy to deprive ourselves of religion," remarked Sarkozy, condemning such repression as "a failing against culture and against thought" (Zenit News Service):

Religion, began Sarkozy, "and in particular the Christian religion, with which we share a long history, are living patrimonies of reflection and thought, not only about God, but also about man, society, and that which is a central concern for us today, nature."

It would be crazy to deprive ourselves of religion; [it would be] a failing against culture and against thought. For this reason, I am calling for a positive secularity," he said. "A positive secularity offers our consciences the possibility to interchange -- above and beyond our beliefs and rites -- the sense we want to give to our lives."

The president explained the areas in which this vision of secularism could take root: "France has begun, together with Europe, a reflection on the morality of capitalism.

"Economic growth doesn't make sense if it becomes it's own objective. Only the betterment of the situation of the greatest number of persons and their personal fulfillment constitute legitimate objectives.

"This teaching, that forms part of the heart of the social doctrine of the Church, is in perfect consonance with the challenges of the globalized contemporary economy. Our duty is to listen to it."

"Positive secularism, open secularism, is an invitation to dialogue, to tolerance and respect," Sarkozy acknowledged. "It is an opportunity, an encouragement, a supplementary dimension to the political debate. It is an encouragement to religion, as well as to all currents of thought."

According to the papers, Sarkozy is twice-divorced and a "lapsed Catholic", in light of which I find it most encouraging to see him taking a stand in this manner against stiff opposition from militant secularists.

Related

• Pope to French Catholics: Don't be afraid Jamey Keaten. Associated Press. Sept. 12, 2008.
• Sarkozy attacked over Pope's red-carpet welcome, by Ben Hall. Financial Times September 13, 2008.

Archbishop Chaput: "Render Unto Caesar: Serving the Nation by Living our Catholic Beliefs in Political Life"

On August 12, Archbishop Charles J. Chaput of Denver will release his latest book - Render Unto Caesar: Serving the Nation by Living our Catholic Beliefs in Political Life, which focuses on a question of undeniable importance for Catholics in the U.S. but also around the world: What is the role of faith in the public square?

Fr. Robert Imbelli, a Boston College associate professor of Theology, gives readers an insightful and well-written review of the archbishop’s book, which will be published in L’Osservatore Romano.

Pope John Paul II and Pope Benedict XVI on the American Founding

From the dawn of the Republic, America’s quest for freedom has been guided by the conviction that the principles governing political and social life are intimately linked to a moral order based on the dominion of God the Creator. The framers of this nation’s founding documents drew upon this conviction when they proclaimed the “self-evident truth” that all men are created equal and endowed with inalienable rights grounded in the laws of nature and of nature’s God. The course of American history demonstrates the difficulties, the struggles, and the great intellectual and moral resolve which were demanded to shape a society which faithfully embodied these noble principles. In that process, which forged the soul of the nation, religious beliefs were a constant inspiration and driving force, as for example in the struggle against slavery and in the civil rights movement. In our time too, particularly in moments of crisis, Americans continue to find their strength in a commitment to this patrimony of shared ideals and aspirations. ...

Historically, not only Catholics, but all believers have found here the freedom to worship God in accordance with the dictates of their conscience, while at the same time being accepted as part of a commonwealth in which each individual and group can make its voice heard. As the nation faces the increasingly complex political and ethical issues of our time, I am confident that the American people will find in their religious beliefs a precious source of insight and an inspiration to pursue reasoned, responsible and respectful dialogue in the effort to build a more humane and free society.

Freedom is not only a gift, but also a summons to personal responsibility. Americans know this from experience – almost every town in this country has its monuments honoring those who sacrificed their lives in defense of freedom, both at home and abroad. The preservation of freedom calls for the cultivation of virtue, self-discipline, sacrifice for the common good and a sense of responsibility towards the less fortunate. It also demands the courage to engage in civic life and to bring one’s deepest beliefs and values to reasoned public debate. In a word, freedom is ever new. It is a challenge held out to each generation, and it must constantly be won over for the cause of good (cf. Spe Salvi, 24). Few have understood this as clearly as the late Pope John Paul II. In reflecting on the spiritual victory of freedom over totalitarianism in his native Poland and in eastern Europe, he reminded us that history shows, time and again, that “in a world without truth, freedom loses its foundation”, and a democracy without values can lose its very soul (cf. Centesimus Annus, 46). Those prophetic words in some sense echo the conviction of President Washington, expressed in his Farewell Address, that religion and morality represent “indispensable supports” of political prosperity.

Excerpts from the White House Welcoming Ceremony Pope Benedict XVI (Apostolic visit to the United States April 16, 2008).

* * *

You represent a nation that plays a crucial role in world events today. The United States carries a weighty and far-reaching responsibility, not only for the well-being of its own people, but for the development and destiny of peoples throughout the world. With a deep sense of participation in the joys and hopes, the sorrows, anxieties, and aspirations of the entire human family, the Holy See is a willing partner in every effort to build a world of genuine peace and justice for all. ...

The Founding Fathers of the United States asserted their claim to freedom and independence on the basis of certain "self-evident" truths about the human person: truths which could be discerned in human nature, built into it by "nature’s God." Thus they meant to bring into being, not just an independent territory, but a great experiment in what George Washington called "ordered liberty": an experiment in which men and women would enjoy equality of rights and opportunities in the pursuit of happiness and in service to the common good. Reading the founding documents of the United States, one has to be impressed by the concept of freedom they enshrine: a freedom designed to enable people to fulfill their duties and responsibilities toward the family and toward the common good of the community. Their authors clearly understood that there could be no true freedom without moral responsibility and accountability, and no happiness without respect and support for the natural units or groupings through which people exist, develop, and seek the higher purposes of life in concert with others.

The American democratic experiment has been successful in many ways. Millions of people around the world look to the United States as a model in their search for freedom, dignity, and prosperity. But the continuing success of American democracy depends on the degree to which each new generation, native-born and immigrant, makes its own the moral truths on which the Founding Fathers staked the future of your Republic. Their commitment to build a free society with liberty and justice for all must be constantly renewed if the United States is to fulfill the destiny to which the Founders pledged their "lives . . . fortunes . . . and sacred honor."

Respect for religious conviction played no small part in the birth and early development of the United States. Thus John Dickinson, Chairman of the Committee for the Declaration of Independence, said in 1776: "Our liberties do not come from charters; for these are only the declaration of preexisting rights. They do not depend on parchments or seals; but come from the King of Kings and the Lord of all the earth." Indeed it may be asked whether the American democratic experiment would have been possible, or how well it will succeed in the future, without a deeply rooted vision of divine providence over the individual and over the fate of nations.

John Paul II on the American Experiment - excerpts from Pope John Paul II's words to the Honorable Lindy Boggs as Ambassador to the Holy See on December 16, 1997.