Category: News and Events

Acton’s Research Director in the American Spectator:

Europe’s Broken Economies

By Samuel Gregg

During September this year, much of Europe descended into mild chaos. Millions of Spaniards and French went on strike (following, of course, their return from six weeks vacation) against austerity measures introduced by their governments. Across the continent, there are deepening concerns about possible sovereign-debt defaults, stubbornly-high unemployment, Ireland’s renewed banking woes, and the resurgence of right-wing populist parties (often peddling left-wing economic ideas). Indeed, the palpable sense of crisis left many wondering if some European economies have entered a period of chronic decline — one which might eventually reduce Europe to being a bit-player on the world stage.

Obviously we should avoid over-simplification. In Germany and Sweden, for instance, unemployment is declining while economic growth and exports are rising. Not coincidentally, both countries have implemented significant economic reforms over the past ten years. To the audible disappointment of the world’s left-wingers, Sweden is no longer Social Democracy’s poster-child.

Nor can Europe’s present woes be explained in mono-causal terms. Like America, property-bubbles and over-leveraged financial industries played a role in some countries’ meltdowns. But not every European nation presently enduring economic hardship experienced banking crises on the scale experienced by Ireland and Britain.

It will be decades before economists and historians completely diagnose what’s happened to Europe’s economies since 2008. Many, however, will likely conclude that many European countries’ economic culture helped them lurch into seemingly unending crisis.

“Culture” is one of those heavily over-used words. But in sociological and historical terms, “culture” is a way of describing, among other things, the approach to life, the values emphasized, attitudes toward work, the understanding of law, and ultimately the view of science, the arts and religion prevailing in a given society. Over time, these form a type of inheritance that can remain relatively stable in particular historical settings over several generations. (more…)

I’ll admit – it’s been a long time since I’ve posted a Global Warming Consensus Alert because, frankly, any “consensus” that existed was blown apart by the release of the University of East Anglia Climate Research Unit e-mails, which revealed a whole bunch of underhanded activity on the part of scientists promoting the anthropogenic global warming hypothesis. What’s the point anymore? The unshakeable climate “consensus” has been shown to be the fraud that it always was, and the catastrophic climate change scare is receding as a political issue. It seemed like the time was right to retire the Consensus Watch series.

And then the 10:10 Campaign decided to release what has to be the most amazingly awful public relations campaign in the history of public relations campaigns.

To be honest, I’d never heard of the 10:10 campaign before last night, so in that sense, their PR ploy has been successful. It appears to be another one of the seemingly countless organizations that spring up to encourage people to make reductions in their carbon output. Their schtick is that we all need to commit to reducing our carbon output by 10% a year starting this year. (An aside to the businesses that have signed up for this campaign: just what do you anticipate that you’ll be doing in 10 years when you wind your carbon emissions down to zero?) And with October 10 coming up (10.10.10 – clever), they released a promo film on YouTube to, I suppose, raise awareness for their cause.

The video stars Gillian Anderson of X-Files fame, features music by Radiohead, and may just be the worst attempt at public relations in history. CONTENT WARNING: if you think you might be the kind of person who gets offended at graphic footage of people being blown up for not adhering to a scientific theory, you might not want to watch.

Fantastic PR idea, isn’t it? It’s nice to know that there are people who are willing to finance a high-quality film production depicting the casual extermination of individuals like me who haven’t bought into the idea that human activity is the sole cause of a coming climate Armageddon. And honestly, I can’t decide what’s creepier: the portrayal of people so casually murdering others for the crime of not buying into a panic based on a scientific orthodoxy that began to unravel a year ago, or the murderers’ completely nonchalant response to the horrified reactions of the children and office workers who had just been doused in the blood and entrails of the exploded global warming skeptics. It would seem to me that if you’re going to create a film where the heroes commit gruesome crimes, it would be best to have any witnesses to said crimes not react with revulsion and horror in order to establish that your heroes are actually good people, and not, you know, brutal, inhuman beasts.

Kill Em' All

Suggested Logo for 10:10 Campaign

Part of me feels guilty for blogging about this because it is a transparent ploy for attention on the part of people who deserve nothing but contempt, but on the other hand, this film is such a compact and powerful demonstration of the contempt for human life that undergirds much of the modern environmental movement that I can’t resist sharing it. After all, the prerequisite for being comfortable with producing a film that depicts the casual, gruesome murder of one’s ideological opponents (for the greater good, of course) is the belief that human life has no inherent value, and that humans, far from being the crown of creation, are in fact not part of creation at all, but instead a destructive parasite that leeches off of and destroys the pristine beauty of Mother Earth. One may protest that the good folks at 10:10 are just “playing around” or “being funny” or “trying to make a point.” Nonsense. The issue at hand is a disagreement within the scientific community over the interpretation of data. The world is not in imminent danger of destruction. The 10:10 Campaign has no business casually dehumanizing people who simply disagree with them.

(I suppose it might be worthwhile to note the irony of climate alarmists creating a fictional world where they are allowed to exterminate their political opponents after spending years demonizing skeptics even to the point of comparing them to Nazi sympathizers who deny the reality of the Holocaust. Oh, and here’s a link to a nice, breezy article about the film at an environmentally themed website. “It would be so much easier to tackle global climate change if these naysayers were blown up like BP’s oil well.” Yeah, killing all the people who disagree with you would make it easier for you to get your longed-for public consensus.)

David Burge, who those of us in the blogosphere know better as Iowahawk, left a comment on the original YouTube video (that has since been made “private,” ideally out of shame but more likely because it had accomplished its intended purpose of creating “buzz”) that provides a good bit of perspective on this film, and nicely sums up my thoughts on the matter:

In order for your “No Pressure” advert to have been made, I am assuming several writers pitched a professionally-prepared storyboard to a committee, detailing shot-by-shot each second of the film. The committee approved it, along with a minimum $250,000 budget to hire actors, director, & crew. Each scene probably took 3-10 takes, and weeks of post production by special effects wizards.

At no time did a single person involved in this cluster**** say, “hey, maybe it isn’t the best PR to air our fantasies about detonating the people who don’t agree with us into a mist of blood meat and bone fragments.”

This has got to be the biggest FAIL in the entire history of the internet. Anyone remotely associated with the production of this film should forever be banished from any public institution in the English speaking world, and immediately referred for psychiatric evaluation.

Amen. Now if you’ll excuse me, I have to go get a bunch of plastic, douse it in oil and set it aflame in honor of the 10:10 Campaign.

Blog author: rnothstine
Wednesday, September 29, 2010
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Whittaker Chambers began Witness, the classic account of his time in the American Communist underground, with the declaration: “In 1937, I began, like Lazarus, the impossible return.” The line was most of all a deep recognition of the power of God to redeem what was once dead. Witness was a landmark account of the evils of Communism but most importantly a description of the bankruptcy of freedom outside of the sacred. “For Chambers, God was always the prime mover in the war between Communism and freedom. If God exists then Communism cannot,” says Richard Reinsch II. And it is Reinsch who reintroduces us to Chambers, the brilliant intellectual, anti-communist, and man of faith in Whittaker Chambers: The Spirit of a Counterrevolutionary.

After his exodus from the Soviet Communist spy network in Washington, Chambers then outed U.S. State Department official Alger Hiss as a communist, setting up a dramatic espionage trial played out before the nation. Chambers became a household name thanks to a trial that was wrapped in intrigue, treachery, and Cold War drama. Chambers would become a hero for many in the conservative movement. William F. Buckley, Jr. called him the greatest figure who defected out of communism. But Chambers’ pessimism about the future of the West led him to be dismissed by many others, conservatives too.

This pessimist view of the survival of the West against Marxism stems from Chambers’ understanding that the West was abandoning its sacred heritage of Christian thought, and within it, the proper understanding of man. A supposedly free but rampant secular and materialistic society still leads to the same ending as Marxism, outside of God, and unable to explain its reason and purpose for life.

One of the chief takeaways from this book is that there must be more to conservatism than free-markets and limited government. For liberty to be prosperous it must be oriented toward greater truths. Reinsch points out that Chambers understood that the “West must reject Communism in the name of something other than modern liberalism and its foundation in the principles of Enlightenment rationalism.”

Reinsch delves into Chambers prediction of the eventual collapse of the West and his belief that there was a lack of moral fortitude to combat the communist surge. The apparent unwillingness of the free world to sacrifice and suffer for freedom troubled Chambers. He also surmised that the intellectual class possessed a waning ability to articulate a meaningful defense of the ideas and value of the free society.

The United States did indeed emerge as the leader of the free world after the Second World War, rebuilding its former enemies with the Marshall Plan and other programs. Early on, the United States and Western Europe showed a stoic and moral resistance throughout the Berlin Airlift of 1948 and 1949. Future presidential administrations would pledge support for free people who toiled anywhere across the globe. President Ronald Reagan emerged in the latter half of the 20th Century, unveiling his own crusade against communism, making many of the deeper spiritual contrasts with the Soviet system first articulated by Chambers.

Reinsch also notes that while Chambers perhaps underestimated some of the spiritual will and capital to resist and overcome the Marxist onslaught, most of Chambers’s identification of the sickness of the West remained true. Reinsch declares of an America in the 1960s and 1970s:

Racked by mindless violence, strikes, rampant inflation, economic torpidity, and the rapid unfolding of sexual liberation, liberal democracy seemed to display, in acute form, the crisis of a material progress that had been severed from faith and freedom. Thus, the spirit of Chambers’s brooding over the fate of the West retained relevance.

This is evidenced in part by the immense suffering of Hanoi Hilton POWs like Admiral Jeremiah Denton, who in his captivity memoir When Hell Was in Session, described the disconnect of a man who sacrificed so much for freedom and who came out of the dark night with a deep sense of spiritual renewal only to come home to unearth an increasingly secular nation that was also retreating in its ability to defend and define its greatness.

Reinsch even points to further evidence that Chambers was right about the dangerous trajectory of the West when he cites the victory of the Cold War and how that surge of freedom did not posit any great change or realization of a higher transcendent understanding and purpose. While the superiority of markets was temporarily buoyed by the events, socialism has shown a staying power in the West.

Reisnch has crafted an important and essential book for anybody fatigued with the daily grind of hyper-partisan politics. By reintroducing conservatives to a deep thinker like Chambers, he reminds us of the limits of politics as well as the frustrating shallowness it can embody.

Just as markets and small government offer little ability in offering peace and happiness, though they certainly create greater space for a working towards that end, this account is a reminder that the best of conservatism is at its core within the ancient truths that tower above the vain materialism and individualism of secular Western democracy.

Believers can see this clearly when they look at the vanity of a society that prods, primps, and chases after meaning outside of God. Thus, as Reinsch adds, Chambers so wholly understood that “man’s problem was the problem of understanding himself in light of his fundamental incompleteness.” And that problem exists under communism just as it does in democratic capitalism, with its temptations to consumerism and selfishness.

The Marxist Utopian dream was man’s attempt at trying to fulfill its incompleteness with all the wonders and technology of modernity and materialism. The free world still is unable to relocate itself in the proper order. And, as Reinsch declares, this is a great warning to us all. Chambers so thoroughly understood and knew that “man was never more beastly than in his attempts to organize his life, individually and collectively, without God.”

Robert Joustra, writing on the website of the Canadian think tank Cardus, has published a thoughtful review of Jordan Ballor’s Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness. The reviewer understands that when,

… controversial social science infiltrates ecclesial confessions, twin dangers emerge: compromising the integrity of the Gospel, and splitting the church on political and economic issues. Ecumenical superstructures claiming to speak with ecclesial authority on technical matters worry me, even when technical experts are enlisted. The point is not just that expertise can be limited in these cases—it’s that different institutions have differing spheres of authority and competency.

How, then, should the church speak? Ballor provides good signposts by talking about churches preaching justice, rather than prescribing policy. The environment, for example, must be stewarded and protected, certainly. But does that specifically mean cap and trade or renewable energy investment? Should the church as denomination really have an opinion on these particular issues? Wouldn’t such an opinion violate its own sphere of authority and uncomfortably blur lines with the task of government and public policy? Accountability on principles is one thing; policy advocacy is quite another.

Joustra weighs in none too soon. Over the past few days, Christian ecumenical organizations have been busy issuing press releases and official statements in and around and following the UN summit on the Millennium Development Goals (MDGs) which took place in New York on Sept. 20-22.

Typical of the language employed by the ecumenical-industrial complex (Jordan’s apt phrase) are these lines from a letter sent by World Council of Churches general secretary Rev. Dr Olav Fykse Tveit to UN Secretary-General Ban Ki-moon:

In pursuit of just trade, churches have specifically called for international regulations to end agricultural import dumping which has displaced and impoverished millions of small farmers. Just trade also means addressing declining terms of trade faced by developing countries by establishing international commodity agreements setting stable base prices for products.

[ … ]

Insofar as nation-states have the responsibility for upholding peoples’ economic, social and cultural rights, the MDG Review Summit must put in place binding mechanisms and accountability frameworks to ensure that commitments are met and the maximum of resources are made available for the MDGs.

You would think from reading this that ending global poverty was simply a matter of the UN master minds “regulating” the global economy and dumping more money into the MDG programs. Fortunately, no such power is vested in the UN.

Read the Joustra review. He warns that “a tyrannizing ecumenical agenda fashioned from all-too-controversial political and economic assumptions stands to do more harm than good.” Is it too much to hope that Ecumenical Babel gets a reading at the UN or WCC?

Via TechDirt:

…a judge has tossed out the wiretapping claims pointing out that there was no expectation of privacy out in public.

“Those of us who are public officials and are entrusted with the power of the state are ultimately accountable to the public,” the judge wrote. “When we exercise that power in public fora, we should not expect our actions to be shielded from public observation.”

There’s more here and here on the question of law enforcement and ‘citizen photojournalism.’

Blog author: jcouretas
Monday, September 27, 2010
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The Colson Center for Christian Worldview is preparing to release a new study DVD this fall titled, Doing the Right Thing: A Six-Part Exploration of Ethics. The DVD is designed as a resource for small-group studies and features leading thinkers who explore the need for ethical behavior in the marketplace, public square, political life and other areas. Hosts Brit Hume, Chuck Colson, Dr. Robert George and a distinguished panel — including Acton’s Rev. Robert Sirico and Michael Miller — undertake a six-part exploration of ethics before a live student audience in Princeton, N.J.

The panel, students and interviewed guests will examine and discuss the following questions over six 30-minute sessions:

– How did we get into this mess?
— Is there truth, a moral law we can all know?
— If we know what is right, can we do it?
— What does it mean to be human?
— Ethics in the Market Place
— Ethics in Public Life

Panelists and guests include:

— Donovan Campbell, Chuck Colson, Doug DeVos, Joni Eareckson Tada, Dr. Robert George, Jim Grant, Dr. Chris Hook, Brit Hume, Alveda King, Dr. David Miller, Michael Miller, Eric Pillmore, Dr. Neil Plantinga, Dr. Scott Rae, Bob Rowling, Dr. Stan Samenow, Fr. Robert Sirico, Ben Stein, Glenn Sunshine, Dr. Ken Swan.

Doing the Right Thing is a joint project between the Colson Center for Christian Worldview, Lansdowne, Va., and The Witherspoon Institute in Princeton, N.J., and was made possible through the support of a grant from the John Templeton Foundation.

Acton On TapIf you couldn’t make it to Derby Station in East Grand Rapids last night, there are a couple of things you should know. First of all, you missed a great event and some good conversation. Secondly, you need not worry: we recorded it, and you can listen to David Michael Phelps’ presentation on Art, Patrimony, and Cultural Investment via the audio player below.

The bad news is that I was planning to post a little video clip for your enjoyment, but for some reason beyond my ability to understand after too much time spent struggling with computers and such, it’s not working. Which is a bummer, considering that it was a video of Dave inciting the audience to sing a bluegrass tune. The best I can do for you at this point is a quick little screengrab with the promise that I’m going to troubleshoot this thing into submission at the earliest possible opportunity.

Regardless, the audio is below; enjoy, and make plans to join us at Derby Station next time!

Audio clip: Adobe Flash Player (version 9 or above) is required to play this audio clip. Download the latest version here. You also need to have JavaScript enabled in your browser.

David Michael Phelps - 9.21.10

David Phelps, Chorusmaster

This week’s Acton commentary from Research Director Samuel Gregg. Sign up for Acton News & Commentary here.

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Benedict’s Creative Minority

By Samuel Gregg

In the wake of Benedict XVI’s recent trip to Britain, we have witnessed—yet again—most journalists’ inability to read this pontificate accurately. Whether it was Queen Elizabeth’s gracious welcoming address, Prime Minister David Cameron’s sensible reflections, or the tens of thousands of happy faces of all ages and colors who came to see Benedict in Scotland and England (utterly dwarfing the rather strange collection of angry Kafkaesque protestors), all these facts quickly disproved the usual suspects’ predictions of low-turnouts and massive anti-pope demonstrations.

Indeed, off-stage voices from Britain’s increasingly not-so-cultured elites—such as the celebrity atheist Richard Dawkins and others whom the English historian Michael Burleigh recently described as “sundry chasers of limelight” and products of a “self-satisfied provincialism”—were relegated to the sidelines. As David Cameron said, Benedict “challenged the whole country to sit up and think.”

Of course the success of Benedict’s visit doesn’t mean Britain is about to return to its Christian roots. In fact, it’s tempting to say present-day Britain represents one possible—and rather depressing—European future.

Pope Benedict XVI celebrates mass at Westminster Cathedral


In an article welcoming Benedict’s visit to Britain, the UK’s Chief Rabbi Jonathan Sachs observed, “Whether or not you accept the phrase ‘broken society,’ not all is well in contemporary Britain.” The facts cited by Sach were sobering. In 2008, 45 percent of British children were born outside marriage; 3.9 million children are living in poverty; 20 percent of deaths among young people aged from 15 to 24 are suicides; in 2009, 29.4 million antidepressants were dispensed, up 334 percent from 1985.

Such is the fruit of a deeply-secularized, über-utilitarian culture that tolerates Christians until they start questioning the coherence of societies which can’t speak of truth and error, good and evil, save in the feeble jargon of whatever passes for political correctness at a given moment.

But what few commentators have grasped is that Benedict has long foreseen that, for at least another generation, this may well be the reality confronting those European Catholics and other Christians who won’t bend the knee to political correctness or militant secularism. Accordingly, he’s preparing Catholicism for its future in Europe as what Benedict calls a “creative minority.” (more…)

Blog author: jballor
Tuesday, September 21, 2010
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The Daily Show exposes some union hypocrisy (HT). In the words of the union local head, “It comes down to greed”:

The Daily Show With Jon Stewart Mon – Thurs 11p / 10c
Working Stiffed
www.thedailyshow.com
Daily Show Full Episodes Political Humor Tea Party


For more, check out last week’s commentary, “A Lesson from Michigan: Time to End Crony Unionism.”

A new column by Rev. Robert A. Sirico, president and co-founder of the Acton Institute, was published today in the Detroit News. This column will also be linked in tomorrow’s Acton News & Commentary. Sign up for the free weekly Acton newsletter here.

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Faith and policy: Respect others’ rights, but also their values

FATHER ROBERT SIRICO

If such an award were to be given for the Most Contentious Religious Story of 2010, the two main contenders would undoubtedly be two Islam-related stories: the threatened burning of the Quran in Florida and the plan to build an Islamic cultural center near the site of ground zero in New York.

These stories remind us of a valuable lesson at the core of America’s founding. I am not speaking here of tolerance, but of what makes tolerance possible: the right to private property, and of something even deeper — the freedom such property allows.

The pastor in Florida is by all accounts a marginal figure whose fame has been aided by the media, fueled by the technologies that amplify any opinion or action. Soon, the pastor will recede from the spotlight.

The plan to construct the Islamic center is supported by numerous personalities, costs a great deal of money and will be a rather permanent fixture once erected.

At the legal and political heart of each of these occurrences is a bedrock principle: the right to private property, which is to say: the right of a pastor to destroy a book he owns and the right of a group of Muslims to build in lower Manhattan on property they own.

We do well to remember that the right to property is never merely the right to the possession of some material object in itself. Beyond possession, it involves its production, creation and disposition as well. And while the right to private property is not absolute, it is nonetheless sacred and to be respected both in culture and in law for reasons relating to the very nature of human beings. The right to property is just a smart idea because it ensures numerous other liberties that make for a free society.

I find the idea of burning a text considered sacred by others to be both stupid and odious. Other than offending people, I am not sure what the purpose would be.

I can better understand the purpose of building an Islamic center, though I think it is a very bad idea and one that is generating as much consternation in its own context as had even the threat of burning Qurans has in another.

Do these people have the right to do these things, all things being even?

Yes.

Ought they to be doing this?

I’m afraid not.

And this brings us to the core of the issue: not one of right, but a matter of prudence and culture. Surely, the right to private property, eroded in so many ways by politics and legislation, is indispensable and necessary if we are to have a free society.

Yet, it is not sufficient if we are to achieve a good one. For that we require forbearance with one another, that is not mistaken for agreement. The greatest moments in our history have been when we have exceeded the requirements of the law to create a society that is more than “just” but is also good.

That sage commentator on religion in America, Alexis de Tocqueville put it about right when he asked how “society should escape destruction if the moral tie is not strengthened in proportion as the political tie is relaxed?”