Ideas matter. The way we live is patterned by what we think. Ideas that are commonly accepted as “the way things are” merit our special attention, because seldom are they truly of the essence of things.
While I’ve previously written about the love of money in our culture, and the growing gap between the wealthy and the rest, the following excerpt from a December article by David Cloutier, in “Commonweal,” offers a somewhat new slant: our relentless pursuit of goods is social glue. In a fragmented society in which hierarchies have crumbled and authorities have been discredited, we are held together in consumption. What Cloutier doesn’t mention, is that this way of groping for cohesion leads, ironically, to more isolation.
The idea that unlimited acquisitiveness is a good thing, is an idea that leads to no good end. Among other ill effects, it produces a state of mind in the general population that enough is never enough– a state of mind that grinds people (depending on their temperament and social status) into either a neurotic busyness, or into a hopeless, listless despondency. Equating a good life with unlimited acquisitiveness is a bankrupt and bankrupting idea.
Modesty is one old-fashioned idea that needs lifted up anew.
In the excerpt below, you can substitute the word “Christian” wherever Cloutier writes “Catholic”:
But if many Catholics are more willing to admire someone like Dorothy Day than to follow her example, that is also partly because many of us have adapted to our country’s consumer culture—a culture in which affluence is morally innocent or even commendable. “More” is taken to be a universal aspiration, perhaps one of the few we are all supposed to share in our multicultural society. Everyone wants “a better life” or “the American dream” for their children. In The Unintended Reformation, Brad Gregory suggests that “the goods life” is the social glue uniting an otherwise “hyperpluralistic” society. Whatever else we may disagree about, we agree that if you can have nicer things, you should have nicer things. In such a culture, it is easy for Catholic Americans to forget their church’s teaching that our excess wealth must be directed to the common good rather than to private indulgence. We cling tenaciously to the ideology of happiness as the pursuit of limitless wealth, buying into what Fr. John A. Ryan called the “higher-standard-of-living fallacy.” Ryan insists that social reform requires us to “put away that false conception of life and values which permeates all classes of contemporary society, and which holds that right life consists in the indefinite expansion of material wants.”