Last night on CNBC’s The Kudlow Report, PovertyCure director and Acton Research Fellow Michael Matheson Miller joined host Lawrence Kudlow and Rusty Reno, Editor of First Things magazine, to discuss the position of the Roman Catholic Church on global capitalism in light of Pope Francis’ Apostolic Exhortation ‘Evangelii Gaudium.’ The video is embedded below.
Today at First Things’ On the Square feature, I question the tone and timing of Patriarch Batholomew’s recent message on climate change. While I do not object to him making a statement about the subject in conjunction with the opening of the Warsaw Climate Change Conference, his initial reference, then silence, with regards to Typhoon Haiyan while other religious leaders offered their prayer, sympathy, and support to those affected, is disappointing. I write,
While other religious leaders offered prayer and tangible support, all that has come from the Phanar is an environmental statement. Hurting people need practical and pastoral help, not politics.
An additionally troubling aspect of the problem comes from his clear implication that the typhoon was caused, or at least intensified, by anthropogenic climate change, using this tragedy to advocate for a political cause through a disposition of fear: (more…)
Acton Institute Director of Research Samuel Gregg has been busy on the interview circuit over the past few days as news organizations look for intelligent analysis of Evangelii Gaudium, Pope Francis’ Apostolic Exhortation that that was released last week. On Monday, the Wall Street Journal called upon Gregg to provide his thoughts on the economic content in the exhortation on Opinion Journal Live; we’ve embedded the video below.
In this short talk, Rev. Robert A. Sirico, co-founder and president of the Acton Institute, offers some general observations about the new “Apostolic Exhortation” published Nov. 26 by Pope Francis. Specifically, Rev. Sirico addresses the economic content of the work, titled “Evangelii Gaudium” (The Joy of the Gospel) and poses some questions for further reflection. And please take a moment to watch this PovertyCure trailer also posted here.
With the November 26 publication of Pope Francis’s apostolic exhortation Evangelii Gaudium, we have the first teaching document that is truly his own. And it very much shows, both in style and content, compared to the encyclical Lumen Fidei, which was mostly written by Pope Benedict XVI. Evangelii Gaudium is full of the home-spun expressions of faith that have made Francis the most popular public figure on the planet, and the exhortation is certain to succeed in challenging all of us to live in more sincere, compassionate, and self-giving ways. It has also provided some much-needed clarification of the Pope’s previous statements on abortion and marriage that had a few wondering, with only slight exaggeration, whether the Pope was actually Catholic.
By now it is obvious that, in his words and deeds, Pope Francis has a remarkable ability to speak to the heart of the common man, someone who may not know much about or regularly practice his faith but wants to be on good terms with God and other people. It is equally obvious that Francis has made the “new evangelization,” i.e. bringing back fallen-away or secularized Catholics, central to his pontificate. By making the proclamation of the Good News of Jesus his number one priority, the Holy Father is fulfilling his God-given mandate to feed Christ’s sheep. Like nearly everyone else who has been closely watching him in action, I have been moved and inspired to live my faith more intensely, all the while recognizing the inadequacy of my efforts if it weren’t for God’s grace and untiring mercy.
How can we account for Francis’s popularity? Some in the media sense possible changes in Church teaching on all kinds of (mostly sexual) matters, but I think there’s more to it. Pope Benedict’s intellectual approach to explaining Christianity has been followed by Pope Francis’s commonsensical one. Each undoubtedly has its strengths and weaknesses and will carry greater appeal to different sorts of people. It may not be certain how the Holy Spirit selects and inspires any particular pontiff, but one can hazard a guess and say Francis’s style and tone may be exactly what the Church needs at this moment in history.
There are instances, however, when a more considered understanding of technical matters would be preferable; the exhortation’s tirades against the market economy are one. (more…)
If you had asked me as a young Baptist boy to explain the difference between Protestants and Catholics, I would have said that Catholics were the Christians who “have to do what the Pope tells them to do.” Now I’m an old Baptist and realize how naive I was. (I’m more likely to agree with the Pope on social doctrine than do many American Catholics I know.)
I’m still unclear, though, on where Catholics draw the line of demarcation between complete freedom of conscience and deference to magisterial authority. After all, if a Catholic can support abortion and still receive communion, what is off-limits?
One area that I had assumed was clearly in the optional category was papal social teaching. But several years ago, M.J. Andrew made a persuasive argument that the social encyclical Caritas in Veritate was binding on all Catholics:
Imagine the horror of losing friends and family members. Fleeing your homeland. Scrambling to survive in a refugee camp that is over-crowded and under-sourced.
You are now prey for bounty-hunters. The price: your kidney. Your eye. (more…)
Picking up where we left off last time (in verse 9 of I Samuel 8), the prophet Samuel’s sons have given God’s system of judges a black eye with their corrupt behavior. Not wishing to be upstaged in the “Let’s Disappoint God” department, the people of Israel decide they want to up-the-sin-ante by rejecting God’s order and demanding a monarchy.
It’s now time for Samuel to share with the people what is in store for them should they refuse to course-correct.
In verse 9, at the behest of God himself, Samuel offers a “solemn” warning to his people. I note this at the start because I am of the opinion that it is always a worthwhile endeavor to give someone headed off of a cliff a fair warning. Even if you know they won’t listen, it’s always worth a shot. God knew the people had turned their hearts from Him, and He knew they would reject the council of His appointed mediator, but He told that mediator to warn them anyway.
Samuel’s task was to walk rightly with his God and obediently speak truth to his countrymen. The rest was in Yahweh’s hands. (more…)
Over the past year, public discussion about the Affordable Care Act has led many Christians to question the proper roles of government and business in providing healthcare. Too often, though, the question left unexamined is what role the church should have in responding to the medical needs of the community.
Throughout the history of the church, Christians have been actively involved in the provision and funding of health and medical resources. But for the past 50 years, these functions have been treated as political problems reserved for the state rather than matters to be addressed by the church.
Some Christians though, are beginning to reassert this biblically mandated role by participating in health care sharing ministries (HCSM). HCSMs are not insurance companies, but nonprofit religious organizations that help members pay for medical treatments.
As the Alliance of Health Care Sharing Ministries explains, “A health care sharing ministry (HCSM) provides a health care cost sharing arrangement among persons of similar and sincerely held beliefs. HCSMs are not-for-profit religious organizations acting as a clearinghouse for those who have medical expenses and those who desire to share the burden of those medical expenses.”
Derick Scudder, senior pastor at Bethel Chapel Church, an evangelical congregation in the northern part of Philadelphia, recently completed a 4-part series explaining why he is “done with urban ministry.” Bethel Chapel is a “Bible-teaching church focused on the Good News that Jesus died on the cross for our sins. We are a racially diverse, multi-generational group of people who want to know Jesus better.” As a pastor of a church deeply embedded in a challenging section of Philadelphia, Scudder has experienced the joys and pains of living in a neighborhood that many would simply avoid.
I’m raising my family and serving my church in the same low income neighborhood. My youth group is almost all un-churched kids. Our car has been stolen. I’ve been the victim of a violent crime, counseled drug addicts, and preached at quinceaneras. I’ve helped start and run a non-profit for our neighborhood that’s brought local businesses together and attracted some development to our area. But I’m done calling this urban ministry
What changed? Scudder explains why the label “urban ministry” may be no longer appropriate. Here’s what he says: