Category: Christian Social Thought

Over at Christianity Today Art Lindsley has a good piece on how C.S. Lewis’s support for true progress led him to oppose Progressivism:

Some of Lewis’s most pointed criticisms of “progress” came when he wrote on economics and politics, even though he did not often comment on these topics. When he was invited by the Observer in the late 1950′s to write an article on whether progress was even possible, he titled his contribution “Willing Slaves of the Welfare State.”

In this essay Lewis makes it clear he is for progress, in the sense of “increasing the goodness and happiness of individual lives.” But he expresses deep concern about the tendencies in the United Kingdom during World Wars I and II to give up liberty for security. He says Britons had grown, “though apparently grudgingly, accustomed to our chains.” He warns that once government encroaches on our freedom, every concession makes it more difficult for us to “retrace our steps.” Perhaps the most striking moment in this essay is the one on the nature of the happiness that he would like to see. Lewis says: “I believe a man is happier, and happy in a richer way, if he has ‘the freeborn mind.’ But I doubt whether he can have this without economic independence, which the new society is abolishing. For independence allows an education not controlled by Government; and in adult life it is the man who needs and asks nothing of Government who can criticize its acts and snap his fingers at its ideology. Read Montaigne; that’s the voice of a man with his legs under his own table, eating the mutton and turnips raised on his own land. Who will talk like that when the State is everyone’s schoolmaster and employer?”

The full article is here.

VillageGreenChelseaVTIs there any societal reason to protect religion? That is, do we get anything out of religion, as a society, even if we’re not religious, and is that “anything” worth protecting? Mark Movsesian thinks so.

In First Things, Movsesian says religion does do good for a society – a good that is worthy of protection.

Religion, especially communal religion, provides important benefits for everyone in the liberal state—even the non-religious. Religion encourages people to associate with and feel responsible for others, to engage with them in common endeavors. Religion promotes altruism and neighborliness, and mitigates social isolation. Religion counteracts the tendencies to apathy and self-centeredness that liberalism seems inevitably to create.

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Dick and Rick Hoyt, Boston Marathon, 1981

Dick and Rick Hoyt, Boston Marathon, 1981

255 Triathlons (6 Ironman distances, 7 Half Ironman), 22 Duathlons, 72 Marathons (32 Boston Marathons), 8 18.6 Milers, 97 Half Marathons, 1 20K, 37 10 Milers: That’s a lot of miles. A lot of training. A lot of numbers. It’s an economy of sorts for athletic achievement.

These are some of the stats for Team Hoyt, the father-son team of Dick and Rick Hoyt who have raced together for 37 years. Rick was born with cerebral palsy in 1962, and his parents were told to institutionalize him. They brought him home instead. He struggled with his handicap but the computer technology allowed him to communicate for himself. And he communicated that he wanted to run:

In the spring of 1977, Rick told his father that he wanted to participate in a 5-mile benefit run for a Lacrosse player who had been paralyzed in an accident. Far from being a long-distance runner, Dick agreed to push Rick in his wheelchair and they finished all 5 miles, coming in next to last. That night, Rick told his father, “Dad, when I’m running, it feels like I’m not handicapped.”

Dick Hoyt did not have to push his son in 72 marathons. He did not have to run until the age of 74, pushing his own body to the limit so that his son could feel the joy of competition and athleticism. But he is a father. And he loves his son. And so he has run. (more…)

On the Law in General, Girolamo Zanchi“The goal of all good laws is first and foremost the glory of God, then the good of one’s neighbor, privately and, most important, publicly.” –Girolamo Zanchi 

The following excerpt comes from Thesis 3 (above) of Girolamo Zanchi’s newly translated On the Law in General. Though the work encompasses a range of topics, from natural law to human laws to divine laws, this particular thesis comes in his first foundational chapter on what the law actually is—its goals, classifications, and functions.

If the basis for law is, in fact, fairness—namely, that all people get what they deserve—then nothing is more fair than that God receives all honor and glory in the highest and that our neighbors receive what benefits their health and happiness of mind and body. Logically, then, it would follow that the goal of every good and just law is the glory of God and the good of human beings, first in public, then in private. The apostle Paul remarked about this primary goal, “Whatever you do,” (but we should do what the natural law and God himself have commanded) “do everything for the glory of God” [1 Cor. 10:31]. This exhortation depends on a universal premise that everything we should and can do must be done for the glory of God. In addition, Christ said about all good works, “Let your light shine before others, so that they may see your good works and give glory to your Father in Heaven” [Matt. 5:16]. (more…)

Acton Institute, Director of Research, Samuel GreggAs we approach our upcoming April 29th Conference in Rome “Faith, State, and the Economy: Perspectives from East and West“, Acton’s Research Director, Samuel Gregg shares his insights on the relationship between religious and economic liberty and the threats society now faces. Gregg also discusses where he thinks places like Europe and America are heading, as well as what some of the guest speakers will talk about during the conference.

PowerBlog: Why is the Acton Institute’s upcoming April 29th Conference in Rome “Faith, State, and the Economy: Perspectives from East to West” so important and timely?

Samuel Gregg: Religious liberty is obviously an enormous issue today for Catholics as well as other Christians. The sheer number of people who are being killed each year because of their Christian faith should be disturbing for everyone.

What’s often missed, however, is how diminutions in religious freedom affect other liberties, including economic freedom, and vice-versa. Taking away or severely limiting people’s economic liberty because of their religion has been a classic means by which governments have tried to indirectly undermine people’s attachment to their faith. This was one of the tactics used by the government of Queen Elizabeth I against Catholics in England in the sixteenth century, and, I would add, rather successful. And whether it is in the West, the Middle East, or East Asia, we can see this and others patterns emerging in subtle and sometimes not so subtle ways. (more…)

Blog author: dpahman
posted by on Tuesday, April 22, 2014

North_America_from_low_orbiting_satellite_Suomi_NPPIt is becoming increasingly common for theologians to recommend asceticism as a more eco-friendly lifestyle, as Fr. Michael Butler and Andrew Morriss note in their recent monograph, Creation and the Heart of Man. And that, no doubt, it can be.

However, as Butler and Morriss point out, it is very important, from an Orthodox perspective at least, to understand precisely what asceticism is. Rightly understood, they note, “to be ascetic is to learn to live rightly on the earth with God, our neighbor, and creation.” (more…)

prison-rape-ad“Prison rape occupies a fairly odd space in our culture,” wrote Ezra Klein in 2008, bringing to the fore a subject that is still too often ignored. “It is, all at once, a cherished source of humor, a tacitly accepted form of punishment, and a broadly understood human rights abuse.”

We are justifiably outraged by the human rights abuses occurring in foreign lands. Why then are we not more outraged by atrocities here in our own country? Our reactions to the problem range from smirking indifference to embarrassed silence. But how can we be indifferent and silent when, as reports by the National Prison Rape Commission continue to show, rape and other forms of sexual assault are becoming endemic to our prison system?

In 2004 the corrections industry estimated that 12,000 rapes occurred per year—more than the annual number of rapes reported in Los Angeles, Chicago and New York combined. Three years later a survey by the U.S. Department of Justice found that more than 60,000 inmates claimed to have been sexually victimized by prison guards or other inmates during the previous 12 months.
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Blog author: jcarter
posted by on Wednesday, April 16, 2014

rand-laveyOver the past few years, Anton LaVey and his book The Satanic Bible has grown increasingly popular, selling thousands of new copies. His impact has been especially pronounced in our nation’s capital. One U.S. senator has publicly confessed to being a fan of the The Satanic Bible while another calls it his “foundation book.” On the other side of Congress, a representative speaks highly of LaVey and recommends that his staffers read the book.

A leading radio host called LaVey “brilliant” and quotations from the The Satanic Bible can be glimpsed on placards at political rallies. More recently, a respected theologian dared to criticize the founder of the Church of Satan in the pages of a religious and cultural journal and was roundly criticized by dozens of fellow Christians.

Surprisingly little concern, much less outrage, has erupted over this phenomenon. Shouldn’t we be appalled by the ascendancy of this evangelist of anti-Christian philosophy? Shouldn’t we all–especially we Christians–be mobilizing to counter the malevolent force of this man on our culture and politics?

As you’ve probably guessed by this point, I’m not really talking about LaVey but about his mentor, Ayn Rand. The ascendency of LaVey and his embrace by “conservative” leaders would indeed cause paroxysms of indignation. Yet, while the two figures’ philosophies are nearly identical, Rand appears to have received a pass. Why is that?

Perhaps most are unaware of the connection, though LaVey wasn’t shy about admitting his debt to his inspiration. “I give people Ayn Rand with trappings,” he once told the Washington Post . On another occasion he acknowledged that his brand of Satanism was “just Ayn Rand’s philosophy with ceremony and ritual added.” Indeed, the influence is so apparent that LaVey has been accused of plagiarizing part of his “Nine Satanic Statements” from the John Galt speech in Rand’s Atlas Shrugged .

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Radio Free ActonWhat is the end – the goal – of business anyway? Is it to merely maximize a profit or to do good, or some balance between the two? And what exactly does it mean for a business to “do good”? And if I happen to be a person of deep religious faith, do I have to check my faith at the boardroom door? What influence should my faith have on the exchanges I engage in day to day, and what are the practical implications of ethics on how I conduct myself in business relationships? Andrew Abela is the 2009 recipient of Acton’s Novak Award. He has just co-authored a very important book on the subject of the intersection of ethics and morality with business: A Catechism for Business: Tough Ethical Questions & Insights From Catholic Teaching (The Catholic University of America Press). He speaks with Acton’s Paul Edwards on this edition of Radio Free Acton.

VATICAN-POPE-AUDIENCEPope Francis needs distributism, argues Arthur W. Hunt III in the latest issue of The American Conservative. Hunt says that Americans and popes alike can embrace a humane alternative to modern capitalism:

In the midst of their scramble to claim the new Pope, many on the left missed what the Pontiff said was a nonsolution. The problems of the poor, he said, could not be solved by a “simple welfare mentality.” Well, by what then? The document is clear: “a better distribution of income.” And how might this be achieved? Through the “right of states, charged with vigilance for the common good,” to exercise some control against an “absolute autonomy of the marketplace and financial speculation.”

The Pope called for a kinder and gentler capitalism. Admittedly, he did not provide many policy details other than, “We can no longer trust the unseen forces and the invisible hand of the market … it requires decisions, programmes, mechanisms and processes specifically geared to a better distribution of income.” It is that phrase, “distribution of income,” that struck fear into Palin and Limbaugh, and perhaps even Reno. It smacks of socialism—what Reno called the only and obvious alternative to capitalism. Reno briskly passed over any notion of a third solution, one many sons and daughters of Rome have rallied to for over a century.

The word distributism does not appear in the treatise, and nowhere does Francis fall back on his predecessors or Catholic intellectuals who have supported a third way of economic ordering. Nevertheless, policies that allow for the flourishing of smaller economic units while at the same time valuing work and broader property ownership are consistent with Catholic social teaching.

Despite not being Catholic myself, I found almost nothing in Hunt’s article all that objectionable. The only point of true disagreement is the claim that distributism is an alternative to either capitalism or socialism. Distributism is not an alternative at all, for distributism doesn’t actually exist.

Over the past hundred years there have been numerous explanations for why distributism is unrealistic and unworkable as a “third-way” alternative. Here are four that should suffice to point out why no one — whether a pope or plumber — needs distributism:
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