The Justice Chronicles, Volume 3: Is Justice Devolving into Just Us?

In February of this year I started the Justice Chronicles, and talked about it in a religious context. Now I wish to talk about it in terms of how we govern ourselves. Hard to imagine an issue that is more polarizing than religion, but this may be it.

When someone in the government talks about justice it’s virtually always in the context of law enforcement: Protect me from the bad people and get rid of them if you can’t protect me. But it seems to me that justice ought to be much more. When we talk about justice in the public forum, why can’t we see it in the context of what we value as a society?

When I did marriage preparation I used to say this to the couple: Show me your checkbook and the last several months of your credit card statements and I’ll tell you what you really value. In other words, if I know where your money goes, I know what you think is important. We can use the same thing when we look at the budgets of the nation, state, and locality. You can look on a page at Wikipedia to see a pie chart of the 2010 US Federal Budget. The top categories are Social Security (19.63%), Department of Defense (18.74%), Unemployment/Welfare/Other Mandatory Spending (16.13%), and Medicare (12.79%).

So how are we doing? At first blush, not bad. Nearly 3/4 of the federal budget (73.24%) are these four categories, and three of them (Social Security, Unemployment, and Medicare) provide direct services to people in need: the elderly, the poor, and the sick. The other category protects us from outside forces that wish us ill.

But on the other hand, you can see how these four categories are weighted toward those who can advocate for themselves. I’m headed toward the Social Security/Medicare population at what seems like light speed, but it’s also true that the elderly vote in large numbers. They are essentially the exclusive recipients of Social Security and Medicare.

In 1961, in his farewell address, Dwight D. Eisenhower warned of the emergence of the Military Industrial Complex. He was, in this case, a prophet. No one, myself included, begrudges the brave men and women in uniform whatever they need to stay safe and come home. But the past 50 years we have been littered with stories of the military denouncing a weapons system, a jet, or a missile as unnecessary only to be overruled by a member of Congress who doesn’t want to lose the federal funds to pay for a factory in his/her district. We are owed efficiency from the Department of Defense every bit as much as the Department of Health and Human Services.

Finally, and this is my most salient point, is the status of our children in the federal budget. Where do we find them? Well, 8.19% of the budget is devoted to Medicaid and the State Children’s Health Insurance Program. Medicaid was designed in the 1960s as health insurance for the poorest among us. It is certainly that, but it is not necessarily weighted toward children. The fastest growing segment are elderly folk who need someone to pay for their stay in a skilled nursing facility (also known as a SNF or a nursing home).

Children, alas, are often looked at as an expense for the rest of us. That’s wrong. We need to look at our children (and I’m speaking globally as I have no children myself) not as an expense, but as the ultimate investment in our future. Study after study has shown that the more resources we give our children, the better off our society will be. But year after year we find that our schools are grossly underfunded, the people who care for our children the worst paid, and we don’t want to invest anything in children we don’t like (e.g. those who were born in other countries and came to the U.S. to contribute to an economy that will provide a sustainable standard of living). One of the charities I support, that you can find on the left side of this page, is Donor’s Choice. It’s a site where you can contribute directly to schools and classrooms who have needs that aren’t covered by their local school districts. I’m grateful for the opportunity to help, but I’m angry that these teachers need to go begging. Take a look and don’t be shocked by what you see.

Finally, the worst way we fail our children lies in the way we care for their health. Seniors, virtually all of them, have universal health care. If you are 62 or over and are here legally you are virtually guaranteed that you will be taken care of. Until then you’re pretty much on your own. If you’re a child and your parents are either wealthy, middle class, or destitute, you’re in good shape (either because your parents can afford health insurance or because you’re eligible for Medicaid). If your parents are working poor, or if they are employed by a company that does not provide health insurance, you’re pretty much counting on not getting sick. Your primary health provider is the emergency room where your parents are presented with a bill they can’t pay. If that happens everyone loses: the hospital doesn’t get their money and your parents file for bankruptcy because they can’t hope to pay the bill.

And there’s more. Here in San Diego we don’t have enough money to staff all of our fire stations and that has led to a policy of not staffing certain stations at certain times (called a “brown out”). Last Tuesday Station 44 in nearby Mira Mesa was out of service. When there was a call in that neighborhood, Station 38 responded. That was fine, until the family of 2 year old Bentley Do called 911 because Bentley was chocking on a gumball. The Do family lives a block away from Station 38. Because Station 38 was responding to a call that Station 44 should have taken care of, there was no station available to care for Bentley. When a station from farther away finally responded, it was too late. Two year old Bentley Do died.

There is a ballot measure in November that will raise the sales tax in San Diego by 0.5% (if you spend $100 on taxable items, your tax will increase by 50 cents). Fire and police protection will directly benefit from this. Yesterday the San Diego Union Tribune carried this letter to the editor from J.R. Bolger of Tierrasanta:

The death of young Bentley Do is cause for every San Diegan to grieve for and with his family. But my grief turns to outrage when your paper and its ilk use this tragic accident as a campaign issue in a drive to pass a sales tax increase! Your front-page headline (“Tragedy renews sales-tax debate” July 23) is yellow journalism at its finest and William Randolf Hearst must be smiling down on you.

It’s hard to live in San Diego and care about children. I pray that the family of Bentley Do is heartened by the fact that if this tax increase fails, Mr. Bolger of Tierrasanta won’t have to pay an extra 50 cents on a $100 purchase.

This just in: As I was writing this post the San Diego City Council decided not to pass the sales tax resolution. It’s a good day if you don’t want to spend the 50 cents, and a bad day if you need emergency services.

Happy Birthday Mr. Mandela

As many know, yesterday was the 92nd birthday of Nelson Mandela. There are celebrations throughout the world, and especially in South Africa.

It’s easy to get caught up in the celebrations and acknowledge the fact that he was President from 1994 to 1999. What must not be lost, however, is why he became a household name. He was born in South Africa in 1918 and by the late 1940s became an opponent of apartheid and became active in the African National Congress that was moving to end apartheid. He was arrested by South African authorities in 1963 and charged with sabotage, which was easier to prove but carried the same sentence as treason. He was found guilty and expected to be executed, but was instead sentenced to life imprisonment in 1964.

He stayed in prison for the next 26 years. I learned of his case in the early 1980s as the global drumbeats grew louder to end apartheid. Frankly, I expected the government of South Africa and the presidency of P.W. Botha (1916-2006) to continue to not care about public opinion and keep themselves in power. OK, never underestimate the power of conversion. Mr. Mandela was released from prison in 1990. Four years later he was elected president. Indeed, the world had turned upside down.

Happy Birthday. Thank you for your life and devotion to justice.

A Good Day to Thank a Veteran

Today is the annual commemoration of Veteran’s Day (previously known as Decoration Day). I write about this every year, but it’s a good day to recognize that our freedom isn’t always free. We are who we are and we can do what we do because others have sacrificed for us. This afternoon I spent part of the day walking around Fort Rosecrans National Cemetery doing some work for Findagrave.com. The place was pretty crowded and that was nice to see.

On My First 50 Years

As of 9:00 a.m. this morning (Eastern time) I am 50 years old. It feels a little strange as this number used to look really old to me. In 1970 I received (as a Christmas gift) a book called The First 50 Years, the history of the NFL from 1920 to 1970. I still have it. I remember thinking then that 50 years seemed like forever. It doesn’t so much anymore.

While it’s amusing to recognize that I’m now eligible for membership in the AARP I don’t feel 50, though I’m not sure what 50 should feel like. I know I don’t mind being mistaken for being older than I am, and I have no desire to be younger. Maybe I’m fooling myself but I don’t hear the hoofbeats of Sister Death. I love the wisdom I’ve gained in my first 50 years and while my experiences have been far from universally fun, I’ve learned some important lessons.

I’ve learned to laugh more and fear less.
I’ve learned that worry is seldom benign, often malignant, and almost never accurate.
I’ve learned that the better angels of my nature are quite powerful and are most effective when I let them loose.
I’ve learned that the people who love me aren’t mistaken, and most of the people who dislike me are.
I’ve learned that when someone pays me a compliment it usually comes after some honest thought.
I’ve learned that when someone criticizes me it’s not always done well, but I can probably learn something from it.
I’ve learned that God loves the people who drive me crazy and I should follow His example.
I’ve learned that there is no downside to praying.
I’ve learned that there is no downside to love.

And finally, I’ve learned how much I love my wife Nancy. We were out to dinner tonight to celebrate my birthday. I told her that out of my 50 years, the last 12 when I’ve been married to her have been my happiest. I hope she feels the same way.

It’s been a fun ride so far. I hope for many more birthdays. If you’re reading this, thank you.

The Loud Pedophilia Scandal and the Deaf Vatican

The appears to be the scandal that won’t go away, mostly because the Catholic Church can’t seem to get it right. Recent revelations appear to implicate Pope Benedict XVI (then Cardinal Ratzinger) in a scandal to cover up allegations of a pedophile priest, Rev. Peter Hullermann in 1980. You can read the New York Times article for background.

You would expect the Vatican to investigate these allegations, and at the very least issues a “no comment” and hope it blows over. You’d be wrong. On Good Friday, the Pope’s preacher (Fr. Raniero Cantalamessa, OFM Conv) likened criticism of the Pope to antisemitism, angering both Jews and survivors of sexual abuse. Not to be outdone, on Easter Sunday Cardinal Angelo Sodano compared the publicity on this to gossip. Hard to believe these guys are in charge of anything let alone the Catholic Church.

In the last few days a story has come out about the Diocese of Oakland, Bishop Cummins, and and Fr. Stephen Kiesle. In the early 1980s Fr. Kiesle was convicted of abusing two boys and was removed from ministry. Bishop Cummins wrote to Pope Benedict XVI (then Cardinal Ratzinger) and asked that Fr. Kiesle be laicized, or removed from the priesthood. In fairness there was no attempt by anyone to have Fr. Kiesle returned to ministry. When Cardinal Ratzinger did write, he cautioned against laicizing Fr. Kiesle as it might be a source of scandal to the people of Oakland. Amazingly having a priest abuse boys isn’t scandalous in the Pope’s eyes. The letter goes to to ask Bishop Cummins to provide “as much paternal care as possible.” Did anyone else notice that the Pope never asked about the victims?

This is an issue that is somewhat personal for me. While I was never abused by anyone, I know at least two friends who were sexually abused by priests. I have to believe there were more and I just don’t know about it. I spent most of my early 20s in Boston as a seminarian of the Stigmatine Fathers and Brothers; that was in the early 1980s.

I would later find out that I was in the middle of a great deal of abuse, most of which I was to find out about 20 years later. When the Boston Globe started publishing articles in early 2002 I was astounded at how much was happening literally under my nose.

Much of the information I’m discussing now comes from a web page called Bishop Accountability. It’s an amazing page and I’m grateful for all the work it’s taken to keep track of all this.

The one priest I knew about was Fr. Richard Ahern CSS. I was a seminarian when I learned that at Sacred Heart Parish in Feeding Hills he abused several boys. He was pulled out of the parish and sent for treatment at the House of Affirmation in Whitinsville, MA. While there he confessed to the abuse and was arrested. He died on February 1, 2001. I never really liked him and was actually a little surprised when his crimes came to light. Most abusers are charming people who lure their victims; he always struck me as a lazy guy who made a nice living without having to work too hard. I don’t think anyone is happy with how his case was treated (and it still mystifies me why a 20 year old seminarian wasn’t warned about him). Before 1984 the Stigmatines knew about it but didn’t remove him. That year, according to my memory, his abuse was so egregious that he was sent to the House of Affirmation. It was only when he was there and told his story to the therapist he was arrested and the Stigmatines could no longer hide him. I don’t remember the details but they knew they couldn’t send him back to a parish so they gave him an internal job in the community where he wouldn’t have any contact with children. I also remember talk of how to support him; there was also talk of money being paid out to the victims but that always sounded like “hush money” to me. I don’t think they ever recognized how damage he did nor did they see the long term effects of abuse on the victims.

Probably one of the most infamous cases was Fr. Paul Shanley. He wasn’t a Stigmatine, but when I lived in the Stigmatine House of Studies in the early 1980s, Paul was the associate priest at the church next door, St. John the Evangelist in Newton. It was a French parish, and in French it was called St. Jean L’Evangelist. We called it St. Jean and used the American pronunciation. When I first met Paul I couldn’t figure out why an Irishman like Paul was assigned to a French parish, and why he wasn’t a pastor. He explained to me that he had a fight with Cardinal Humberto Medeiros and was told he’d never be pastor. That was true, as far as it goes, but Paul didn’t tell me that the fight was over Paul’s abuse of teenage boys. When Cardinal Meideros died in 1983 and the pastor of St. Jean’s died shortly after, Cardinal Bernard Law appointed Paul as pastor of St. Jean’s. By that time I was gone and that was where most of the abuse occurred. I taught CCD (Sunday School) at St. Jean’s and leaned that Paul did most of his damage to students of the school who were sent to him for disciplinary reasons. It was generally my policy to take care of disciplinary stuff in the classroom and I don’t remember sending anyone to Paul but I was grateful to see that none of my students were Paul’s victims. I’m still angry that Paul and Cardinal Meideros conspired to lie to me (and the parish) over why he was assigned to St. Jean’s. Paul was convicted in 2005 and is still in prison.

At some point the Catholic Church needs to find a way to deal with this and it will be a hard road. But we won’t start of this journey as long as we’re still more concerned with protecting the clergy than protecting our children.

Snyder vs. Phelps, and the Outrage Continues

In a previous post I talked about a case that is incredibly polarizing. The news since that post is equally polarizing. The latest court ruling favors Fred Phelps and his church. It’s on hold until the Supreme Court hears the case next term, but Matt’s father Albert has been handed a bill for $16,510 to pay to the defendant, Fred Phelps.

From what I’ve been able to read, this was the order of the 4th Circuit Court of Appeals. They argue that if you bring a civil suit against someone and lose, you’re responsible for their legal costs. In the abstract that makes sense; it should cut down on frivolous lawsuits and protect defendants from being bankrupted. It should deter someone with financial means to destroy someone who lacks financial means. But I find it puzzling that the 4th Circuit is demanding payment while the case is still on appeal.

Mr. Snyder makes a good case that he cannot afford the legal bill, but it’s unlikely that he’ll actually have to pay it.

  • If he ultimately wins the case he’ll receive damages from Fred Phelps much in excess of this amount.
  • You can click on Matt’s memorial web page and send a donation
  • Bill O’Reilly, who is somebody I’m normally contemptuous of, has promised to pay the bill. It’s rare that I applaud Bill, but I do this time.

I’ll keep you posted.

Snyder vs. Phelps: the Limits of Free Speech?

The Supreme Court has recently agreed to hear the case of Snyder v. Phelps next year. It’s going to be a lightning rod case when it’s heard next fall, and for me it’s a fascinating examination of free speech, hate speech and the limits of protest. Here are the facts of the case:

Matthew Snyder was a 20 year old marine who died in combat in Iraq in 2006. His body was returned and his funeral was held at St. John’s Catholic Church in Westminster, Maryland. Outside his church Fred Phelps and other members of his Westboro Baptist Church picketed outside the church with signs that claimed Matt’s death was the result of God’s punishment against the United States for permitting (among other things) homosexuality.

Matt’s father, Albert, filed suit in June of 2006 against Fred Phelps (and others). In 2007 a jury awarded Mr. Snyder $10.9 million. Mr. Phelps appealed and in 2008 the verdict was overturned claiming that while Phelps is offensive, his speech is protected by the 1st Amendment. Last week the Supreme Court agreed to hear the case next year.

This raises several interesting issues, though perhaps not the ones you may think. It goes without saying that Fred Phelps and the other protesters are offensive to an incredible degree. He believes that homosexuals, the Catholic Church, Jews, and others are depraved and condemned by God. Because the United States tolerates this, God is expressing his wrath through natural disasters (Hurricane Katrina), terrorist events (9/11), and battle casualties (Iraq and Afghanistan).

And while Phelp’s behavior is offensive, that is not cause for a lawsuit. Simply put, nobody has the right to not be offended; the first amendment protects your right to be offensive. But as we all know, there are limits on free speech. You can’t yell “fire” in a crowded theater unless it really is on fire. Hate speech is not protected (e.g. leaving a noose on a tree branch).

Neither is defamation. Albert Snyder claimed he was defamed because Phelp’s signs said (among other things) Albert “taught him how to support the largest pedophile machine in the history of the entire world, the Roman Catholic monstrosity.” He also claimed invasion of privacy (that Phelps and the other protesters “intruded on seclusion”). The defamation charge was dropped and it went to trial on the charges of intrusion on seclusion and intentional affliction of emotional distress. As I said, the jury found for the plaintiff and awarded damages of almost $11 million.

On appeal it was decided that Phelp’s right to free speech outweighs Snyder’s intrusion on seclusion and intentional affliction of emotional abuse. That is the issue the Supreme Court will take up next year.

It’s a tough case. I’m normally a fundamentalist when it comes to freedom of speech. I don’t think we are protected from hearing things we don’t want to hear and we’re not protected from getting our feelings hurt. What happened to the Snyder family, though, goes way beyond hurt feelings. Having to bury a child (no matter how old) is one of the most painful experiences anyone can imagine. Seeing Fred Phelps and others using Matt’s funeral as a platform to push his agenda of hate is beyond painful.

But does it rise to level of limiting free speech? It’s certainly sinful and horrible, and I suspect that when Fred Phelps dies he’s not going to like the all loving God any more than he likes the rest of us. But I have to admit that part of me thinks we would do better by ignoring Fred and the other hate mongers; in a sense telling him that he has the right to say what he wants, but we have the right not to listen to it.

In any case, one nice thing that came out of this is that President Bush signed into law that prohibits this kind of protest. The Respect for America’s Fallen Heroes Act makes it a crime to protest within 300 feet of the entrance of a national cemetery.

We’ll see how this turns out.

The Justice Chronicles, Volume 2: Rethinking Tzedakah

In my previous Justice Chronicles post I talked about the ladder of tzedakah. I’ve been thinking about this ladder and wonder if we need to rethink this. I take nothing away from the brilliance of Moses Maimonides, but he wrote nearly 900 years ago and built his ladder on one very specific theme. He believed that giving charity (or doing justice) becomes more altruistic as the receiver is not able to repay, either because they don’t have the means or don’t know the giver.

I still hold to the validity of the highest rung (enabling the recipient to become self reliant), but I’m not so certain of the 7th rung (giving when neither party knows the others identity). In the last few years we’ve read about and seen devastating tragedies with Hurricane Katrina, the Indian Ocean Tsunami, and most recently earthquakes in Haiti and Chile and we Americans have responded generously. Catholic Relief Services has already raised $90,000,000 for Haiti, and it’s all 7th rung tzedakah. None of us who gave know who will benefit, and nobody who benefits will know us.

But at the end of the day, is that a good thing? In the 12th century it was fairly difficult to be anonymous. Most people lived in small villages and didn’t travel much. If you wanted to give to someone without knowing who, and without them knowing you, you needed to search out a middle man. Now it’s much easier, and I think perhaps not as noble. The sheer volume of money that goes to Haiti, Chile, etc. shows how generous Americans are, but it also shows that it’s easy to write a check or call a toll free number and know we are doing good.

But what about tzedakah that needs to happen close to home? Can we be as generous and give while looking at someone in the eye? Several years ago I met a man from St. Eulalia Catholic Church in Winchester, Massachusetts. A few years before that he attended an event where the speaker was Mother Teresa. He was so impressed with her talk that he came up to her and gave her a $50 bill and said: “Give this to the poor.” She gave him the bill back and said: “No, you give this to the poor. Find someone who needs it and give it to him.” As he told me the story he explained that while it was hard to find someone in Winchester, Massachusetts who was poor, he was on a mission. He eventually found someone to give the money to, and it transformed him to actually meet someone who needed what he had.

I don’t normally do New Years’ resolutions, but last year I made one that I still hold to: I will not avoid eye contact with people who stand at intersections and ask for money. You know what I’m talking about: they hold signs that say “Please help. God bless,” or “Will work for food.” Admit it, you’ve hoped that the traffic light would work in your favor and you wouldn’t have the uncomfortable few minutes when you’re only separated by the car window. Most people don’t give them money because “they’ll just use it for booze or drugs.”

Is that true? Maybe it is, but maybe it’s because we don’t want to do level 3 (giving after being asked). Maybe it’s because giving to someone who asks is, on some level, creating a relationship that we don’t want to create. I’ll confess that I keep a $5 bill handy to give to these folks and in return I ask them to pray for me. Nobody has ever refused my request. OK, maybe they don’t have any intention to pray for me, and maybe they’ll just use the money to make themselves worse, but does that make my tzedakah worse or wasteful? If the only good that happened out of this encounter is that two strangers made eye contact, is that a bad thing?

Maybe it advances the cause of tzedakah.

The Proper Role Of Religion (According to Me)

A few years ago in my literary travels I came across Karen Armstrong. She is British, and was a nun in the 1960s. She left the convent and has done many things, but most importantly (for me) is that she is a terrific writer. I met her when she signed my copy of The Great Transformation: The Beginning of our Religious Traditions. She is creative, inviting, and challenging. I like that.

I recently finished her latest book The Case for God. I thoroughly enjoyed it, but had not thought about blogging about it until I read the epilogue. She states something I’ve felt for a long time, as well as I’ve ever read it expressed:

We have become used to thinking that religion should provide us with information. Is there a God? How did the world come into being? But this is a modern preoccupation. Religion was never supposed to provide answers to questions that lay within the reach of human reason. That was the role of logos [reason]. Religion’s task, closely allied to that of art, was to help us to live creatively, peacefully, and even joyously within realities for which there were no easy explanations and problems that we could not solve: mortality, pain, grief, despair, and outrage at the injustice and cruelty of life. Over the centuries people in all cultures discovered that by pushing their reasoning powers to the limit, stretching language to the end of its tether, and living as selflessly and compassionately as possible, they experienced a transcendence that enabled them to affirm their suffering with serenity and courage. Scientific rationality can tells us why we have cancer; it can even cure us of our disease. But it cannot assuage the terror, disappointment, and sorrow that come with the diagnosis, nor can it help us to die well. That is not within its competence. Religion will not work automatically, however; it requires a great deal of effort and cannot succeed if it is facile, false, idolatrous, or self-indulgent.

Frankly, I couldn’t say it any better. I find great frustration in the ways that religion gets misused these days. We use it manipulate behavior (“Do you think God is pleased with what you are doing?”), justify our actions (“God rejoices when an abortion doctor is murdered”), discriminate (“He looks like a good candidate for the job, but I worry that he doesn’t have a personal relationship with Jesus”), or rewrite history (“If the Bible says the world is only 6,000 years old, I don’t care about anything else: that’s what I believe”).

Too often we use faith and religion not to expand our world and increase compassion, but to exclude people we fear or justify our prejudices. That’s wrong. Our faith should not provide us an excuse to retreat into our fears, but a safe place to explore what scares us.

I pray that my faith makes me a better man; that it makes me more compassionate and understanding; that it makes my life more manageable and less fearful. I pray that my faith makes people of other religions respect and care for me, even if they don’t completely understand what I believe.

And I pray that Karen Armstrong keeps writing.

The Justice Chronicles: Volume I

The recent events in Haiti have caused me to think a great deal about the role of justice. They suffered a 7.0 magnitude earthquake on January 12th and thousands lost their lives. Countless others survived but are in need of basic services (food, water, shelter, etc.) and that has lead to a very public debate.

Organizations like the Red Cross and Catholic Relief Services have raised millions of dollars. President Obama asked former presidents Bill Clinton and George W. Bush to spearhead a fundraising effort.

This raises lots of questions to me on the nature of justice and charity. In a previous post I spoke of medieval Jewish philosopher Moses Maimonmides (1120-1190) and his teaching on the “ladder of tzedakah.” Tzedakah is normally translated as “charity” but it means much more. In a sense, true tzedakah is not simply a rich person giving something to a poor person; it’s an act of fairness and justice, an act that works to restore all of us to equality.

More than that, the “ladder” part tells us that there are rungs, or levels; not all tzedakah is the same. Maimonmides taught that this ladder had 8 rungs:

1. Giving begrudgingly
2. Giving less that you should, but giving it cheerfully.
3. Giving after being asked
4. Giving before being asked
5. Giving when you do not know the recipient’s identity, but the recipient knows your identity
6. Giving when you know the recipient’s identity, but the recipient doesn’t know your identity
7. Giving when neither party knows the other’s identity
8. Enabling the recipient to become self-reliant

For most people who are giving to the relief in Haiti, it’s really the 7th rung. That’s pretty good particularly given that the people who will benefit from these donations will never have the opportunity to give back, but I wonder if we shouldn’t think more about moving to the 8th rung.

This may be too politically sensitive to discuss directly, so let me get to this at a slant. Going back a century, I think most people are aware of the name Andrew Carnegie (1835-1919). He founded United States Steel (now called USX). In building his empire he earned a phenomenal amount of money and when he retired he gave much of it away. In total, he donated approximately $350,000,000 and was instrumental in the building of over 2500 libraries. Even today the <a href="Carnegie Corporation is continuing Andrew’s vision.

Much of the work they do is 7th rung stuff. The people who fund the charity don’t know the people they help and they don’t know the donors. But when Mr. Carnegie was amassing his fortune, did he need to keep it all himself? Did his workers need to live in poverty and work in poor conditions so those of the next generation would have a library? In 1892 Carnegie broke the union that represented his workers. Had he worked with the union and given everyone a living wage, couldn’t that have been 8th rung tzedakah? Maybe Carnegie wouldn’t have been so famous, and maybe we wouldn’t have as many libraries, but workers in the late 19th and early 20th century might have had less poverty, disease, and shortened lives.

Maybe the earthquake in Haiti gives all the rest of us the opportunity to not only provide food and water, but also the tools to allow their economy to grow. Maybe this is our opportunity to make them better able to survive the next earthquake.

I entitled this “Volume 1” in the hopes that I’ll write about justice/tzedakah on a regular basis.