Category: General

Pope Benedict XVI warmly greeted a group of 23 Acton Institute staff and supporters on pilgrimage at his Castel Gandolfo summer palace this past Sunday, September 18.

During the traditional Sunday Angelus audience inside the papal summer palace courtyard, Benedict delivered an inspiring talk on Christ’s parable of the workers in the vineyard — a most appropriate Christian teaching upon which the Acton Institute often reflects and articulates during its economics seminars to religious students and business professionals throughout the world.

The Holy Father said:

I offer a warm welcome to the English-speaking pilgrims and visitors present at this Angelus prayer, including those from the Acton Institute … In this Sunday’s Gospel, we hear Jesus compare the Kingdom of Heaven to the actions of a landowner who is generous to all the workers in his vineyard. Perhaps at times we may feel envious of the success of others or feel that we have not been sufficiently thanked for our service. May we always strive to be humble servants of the Lord and rejoice when God bestows abundant graces on those around us. I wish you a good Sunday. May God bless all of you!

If you want to see a recorded video of the audience, click below:

Even though Ron Paul clarified himself at the Tea Party debate, and explained that he doesn’t think those who can’t afford medical care should be laid out on the curb to die, the Left went about painting his answer as morally abominable. Before we deal with their abuse of Christian doctrine, let’s see what Paul said:

I practiced medicine before we had Medicaid, in the early 1960s, when I got out of medical school. I practiced at Santa Rosa Hospital in San Antonio, and the churches took care of them. We never turned anybody away from the hospitals. And we’ve given up on this whole concept that we might take care of ourselves and assume responsibility for ourselves, our neighbors, our friends, our churches—would do it.

A great answer, it seems to me, and thoroughly Christian, unless you take the United Nations as an instantiation of the Gospel command to “love thy neighbor as thyself.” Liberals latch onto the Good Samaritan aspect of the commandment and think, if my neighbor, then why not the fellow two counties over, two states over, or two countries over?

Newsflash: prudence is a part of moral calculations.

The Good Samaritan was passing by the man who had been beaten and robbed, and was in a position to help him. But while residents of Alaska and Florida are each others’ neighbors in one sense, they cannot be of service to each other in the same way that they can those on their own streets. Moral considerations involve not only intention but also acts themselves, and whether they are likely to succeed (cf. Catholic just war principles).

Furthermore, the federal government might be practically able to assume some of the responsibilities of the Good Samaritan, but no one on the Christian Left has provided an argument why it should—why it would be better for two neighbors to love each other through the government, in some sort of progressive trinity. Otherwise, isn’t it best to let people practice love of neighbor themselves, so that they can store up treasure in Heaven?

Finally, most of the people making these arguments don’t think Congress should pass some sort of Obamacare law for the entire world, but that’s exactly where their thinking leads. Really why not preemptively cover any Martians without access to dental care and free contraception? Well because that would cost too much.

Rev. Robert A. Sirico has lent his voice to Dave Ramsey’s new project The Great Recovery. The sound finance guru is leading a grassroots movement based on the principle that economic recovery cannot be a top-down, Washington-directed endeavor. Rather, our economy “will be restored one family at a time, as each of us takes a stand to return to God and grandma’s way of handling money.”

Rev. Sirico has recorded a video for the “Top Leaders” section of the website and he calls for Americans to return to the idea of vocation—to treat their work as an offering to God.

It’s discouraging to see so often how believers will separate their worship of God on Sunday from what they do from Monday to the following Saturday. It’s almost as though in the minds of some believers, there is no connection between our faith and our work.

Here’s the video in its entirety:

Blog author: kspence
Thursday, September 8, 2011
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Union leaders have been jockeying for position ahead of President Obama’s “jobs speech,” since the proposals he makes will be big opportunities for organized labor. AFL-CIO head Dick Trumka has asked the president to spend with abandon, and has reminded him rather ominously, “This is going to be a moment in history when our members are going to judge him.” Teamsters boss James Hoffa has called for the President to force companies with cash in the bank to spend that money on new hires.

It’s a good time to ask what exactly is the purpose of a labor union (or what is it supposed to be), and whether Trumka and Hoffa haven’t ventured beyond a union’s proper domain. Pope Leo XIII’s encyclical Rerum Novarum is most often invoked by defenders of big labor, because it provided an early explication the relationship between “labor” and “management,” and an endorsement of the right of the working class to form labor unions.

The encyclical gives as the aim of a labor union, “helping each individual member to better his condition to the utmost in body, soul, and property.” (¶57) Before that definition, which comes at the end of the encyclical, there is the explanation of what brings a men to join such associations—“because the hours of labor are too long, or the work too hard, or because they consider their wages insufficient.” (¶39) That is to say, men join labor unions because their employers have got the better of them individually, and they hope by common action to tilt the scales of power.

While that is still a main concern of unions—witness the Verizon strike last month—their leaders are more often found hammering politicians than upper management. Big Labor’s forceful methods were more palatable to Americans when workers were fighting forceful opposition from their employers. What the public found so distasteful about Hoffa’s pep talk earlier this week was that he brought that same swaggering Teamsters demeanor to politics, which despite the colloquial, has generally been a cleaner business.

What Hoffa and Trumka want, and what union-backed politicians are willing to give them, is a State that creates jobs for them, by taxing companies and the rich and redistributing money to companies that will hire union workers. The feasibility of such a scheme notwithstanding, lobbying for it does not fall within the purview of a “Catholic” labor union.

“Quintessential labor priests” may have existed in the 1920s and ’30s, but even Msgr. John A. Ryan, known as “The Right Reverend New Dealer,” noted that “no increase in beneficial legislation can adequately supply for the lack of organization among the workers themselves.” Arguments that today’s unions are somehow divinely favored—like this recent nonsense from Sojourners—are at best anachronistic.

Thanks to The Pulpit for the link!

The state of religious liberty around the world is poor, according a new study by the Pew Forum on Religion. Doug Bandow breaks down the report over at The American Spectator—his piece is titled “A World Spinning Backward.”

Two years ago, Pew reported that 70 percent of humanity suffered from either government persecution of or social hostility to religion.

That trend is growing. According to Pew’s new study, “more than 2.2 billion people—about a third of the world’s population—live in countries where government restrictions or social hostilities involving religion are increasing. About 1% live in countries where government restrictions or social hostilities are decreasing.”

And in a finding that reminds one of Old Testament and Roman persecutions,

Pew noted that “restrictions on religion are particularly common in countries that prohibit blasphemy, apostasy or defamation of religion. While such laws are sometimes promoted as a way to protect religion, in practice they more often serve to punish religious minorities whose beliefs are deemed unorthodox or heretical.”

Blasphemy prosecutions have become notorious in Pakistan. These laws began with the British, were strengthened by a military dictator seeking religious support, and now are disproportionately used against Christians, often to settle property or other disputes. Muslims who urge reform of the laws are at risk. Punjab governor Salman Taseer was vocal in his criticism of the blasphemy statute and was murdered in January.

So Bandow asks, “What is responsible for this alarming trend?”

One finding suggests an unusual form of global polarization. Authoritarian states are growing more repressive while liberal nations are growing freer.

But while the America remains the most religiously free region in the world, social oppression is breaking out even in Western democratic nations…. Pew found that “Europe had the largest proportion of countries in which social hostilities related to religion were on the rise from mid-2006 to mid-2009.

Bulgaria, Denmark, Russia (where religious-oriented terrorism is on the rise), Sweden, the United Kingdom, and Italy are all guilty of backsliding. Bandow’s conclusion ought to be taken seriously:

Only one thing is certain: liberty is both rare and precious. Unfortunately, people in much of the world are free in neither their personal nor their political lives…. History obviously has more than its share of surprises left for us.

The First Amendment must never be taken for granted.

Blog author: kspence
Wednesday, August 31, 2011
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If modern distributists would like to identify themselves as agrarians, they may, and line up behind John Crowe Ransom, Robert Penn Warren, and the rest of the contributors to I’ll Take My Stand. Then they would be making a super-catechetical argument and we should not take issue with them on this blog. Their claim, however, is to offer the only modern economic theory which is fully in line with Church teaching, and that we cannot allow to go unchallenged.

The central claim of modern distributism, as articulated in this recent essay, is that when economists left off considerations other than the calculus of markets, their discipline ceased to be a human science, and so lost much of its value as an explainer of human action. Thus distributists attack capitalism, which according to their thinking became dehumanized:

Labor was no longer the source of all human values and its sustenance the purpose of all human production. Rather, it was just another “raw material,” like pig iron or hog fat, to be purchased at the lowest possible price. The question of justice was reduced to the question of “freedom”: so long as there was no coercion in the labor contract, the price was to be considered “just.” In the long run, so it was believed, all economic actors, acting in their own “self-interest,” would produce the best possible outcomes.

Distributists are right to say that the science of economics lost a part of its essence when it abandoned questions of human nature, but capitalism was around before that abandonment, and it will exist unaltered should the economic establishment come to its senses. And a distributist may commodify his hired hand just as a faithful husband may objectify his wife.

The history of industrialization is a gradual one: there was no paradigm shift at which all wage earners were thenceforth thought of as pig iron or hot fat, because that injustice is a personal sin.

Capitalism has given us the Twinkie, the deep fried Twinkie, and the ogre green Twinkie. It has not, in the end, given us an unwanted issue of Sports Illustrated each year, a multibillion dollar pornography industry, or a meaningless common culture. Richard Weaver isolated that culprit in his 1948 book Ideas Have Consequences when he said,

The average man of the present age has a metaphysic in the form of a conception known as “progress.”

According to Weaver, modern man has no metaphysic at all: he has become a materialist and an egotist. That is why too many companies treat their employees as “resources” and why too many banks thoughtlessly loan money to people who won’t be able to pay it back. It is why the business pages of newspapers routinely report that companies lie about their accounts, or that struggling firms have been bought up and liquidated without any thought for their employees’ lives. But “The Man” doesn’t treat employees as raw materials—individual men and women do that, and it is they who are guilty of injustice, not the system of capitalism. “The Man” and the distributist picture of our economy are largely a fiction.

Even if a switch in economic systems might reduce the incentive for unjust commerce, we can’t switch to distributism. Beyond a Spanish commune 0.17% the size of theU.S.economy, no one has ever effected a distributist economy—it’s certainly never been done politically.

The United States is not an agrarian country; it is, for better or worse, a fully industrialized one. Dreams of a network of pastoral communities dotting the rolling Kentucky hills, the Texas plains, and the California valleys must remain dreams—images of the citizen-soldiers of Henry Wadsworth Longfellow’s poem.

You know the rest. In the books you have read
How the British Regulars fired and fled,
How the farmers gave them ball for ball,
From behind each fence and farmyard wall…

Thanks to PewSitter, the Catholic Drudge Report, for the link!

Blog author: jcouretas
Monday, August 29, 2011
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The Acton Institute has released a mobile app for smart phones and tablets based on the Android operating system. The free app keeps users up to date with the latest PowerBlog posts, commentaries, events and other goings on at the institute. Point your desktop/laptop computer or smart phone to the Android Market.

In the pipeline — the Acton iPhone app for Apple mobile devices. Stay tuned!