Category: News and Events

Blog author: jcouretas
posted by on Friday, December 12, 2008
Avery Cardinal Dulles lecturing at the Acton Institute.

I knew the reputation of Avery Dulles, SJ, long before I entered that classroom at the Catholic University of America in Washington, D.C., back in the early 1980s when I was in seminary. I knew he was considered, even then, the dean of Catholic theologians in the United States, author of scholarly essays and books too numerous to name, peritus (theological expert) at the Second Vatican Council and the son of a prominent New York Presbyterian family whose father was John Foster Dulles, Secretary of State under President Eisenhower and whose uncle was Allen Dulles, director of the CIA. I knew he had been a convert to Catholicism during his years at Harvard University after having declared himself an agnostic in his first year there.

The intellectual stature of the man was intimidating, but once someone encountered him personally, one found the gentle, humble soul of a sincere Christian. He had a mischievous sense of humor which was evident to anyone who noticed him driving a beat up old car around campus with a small bumper sticker promoting the local airport, “Fly Dulles” (named after his father). Once, while a passenger in that car, we were speaking about liberation theology and he said:

“Sitting in that very seat you are in right now was (mentioning the name of a prominent liberation theologian). When he asked why I drove such an old clunker, he became rather uncomfortable when I told him it was a gift from my uncle Allen. He looked for wiretaps the rest of the trip.”

Even though some referred to him as “Dull Dulles,” I found that being in class with him was an exhilarating experience. It was akin to witnessing a train slowly leaving the station. Initially the student (this student!) would feel satisfied that the material was clear and comprehensible. Point would begin to build upon point, stretching the mind. And just at that precise moment when it all became too complex and difficult to follow, Fr. Dulles would take it up just one more notch, and then … the class bell would ring.

Avery Cardinal Dulles (center) and Rev. Robert A. Sirico (right) at the 1998 Kuyper Leo XIII conference in Grand Rapids, Mich.

In 2001, I was honored to attend the consistory in Rome at which Fr. Dulles was elevated by Pope John Paul II to being a Prince of the Church, Avery Cardinal Dulles. He was the first American theologian to be given that title without being made a bishop first. I could not help but think, on that brilliant day, that the mischievous aspect of his personality came out as the pope went to place the red hat on his head. Always an awkward man, tall and lanky, the hat immediately fell off the new cardinal’s head back into the lap of the pope. I am sure I could hear a knowing laugh go up from the crowd gathered in the Piazza from his students who know him well.

Avery Dulles was a mentor who first introduced me to the work of philosopher Michael Polyani and deepened my appreciation for John Henry Cardinal Newman, that great 19th figure who struck me as very much like Dulles himself. Fr. Dulles was tall, a theologian, a convert to Catholicism, was not a bishop before he became a Cardinal, and he even resembled Newman in a way.

Fr. Dulles was was a model of authentic ecumenical encounter, and was an enthusiastic participant in the Kuyper Leo XIII conference that Acton co-sponsored in Grand Rapids with Calvin Theological Seminary College in 1998. He also spoke at a number of Acton Institute conferences and seminars over the years. On a more personal note, I shall never forget how Fr. Dulles honored me by concelebrating my First Mass in Brooklyn.

I shall miss his wise council and sense of humor. Although the Church on earth has lost a loyal and humble son, it is my hope that the Church in heaven has gained a true prince indeed.

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Some links to Fr. Dulles’ work at Acton:

Truth as the Ground of Freedom: A Theme from John Paul II. Acton monograph available from the Acton Bookshoppe

Acton Audio: Truth as the Ground of Freedom

Centesimus Annus and the Renewal of Culture. Journal of Markets & Morality

Religious Freedom and Pluralism. Journal of Markets & Morality

The Splendor of Faith: The Theological Vision of Pope John Paul II. Review by Kevin Schmiesing, Ph.D. Journal of Markets & Morality

Enjoying and Making Use of a Responsible Freedom. Religion & Liberty

God’s Gift of Freedom Must be Used to Choose the Good. Religion & Liberty

Blog author: kschmiesing
posted by on Friday, December 12, 2008

Zenit news service provides extensive coverage of two recent Acton-sponsored conferences in Rome. The first of half of Edward Pentin’s report focuses on Arthur Brooks‘ address at the “Philanthropy and Human Rights” gathering. A sample:

His friend had found that when people gave, they became happier, and when they were happier they became richer. Brooks was subsequently converted, and the discovery changed his life. Moreover, now he realizes that people have as much need to give as they have to receive, he believes those institutions that act as a conduit between the giver and the receiver, such as the Church, must be helped and encouraged.

The second half treats Carlos Hoevel‘s presentation on Antonio Rosmini, part of a symposium on “Finance, Globalization, and Morality.” Pentin writes,

So what would be Rosimini’s solution to the current crisis? Hoevel said that, according to the philosopher’s vision, what we most need now is not so much “the endless injection of billions of dollars and euros” into the economy and heavy government interference, but “the urgent recovery of moral balance and moral content.”

Blog author: jcouretas
posted by on Thursday, December 11, 2008

Vladimir Berezansky, Jr., a U.S. lawyer with experience in Russia and former Soviet republics, recalls an interview with Russian Orthodox Patriarch Alexy II in 1991. Like many Russians at the time, the Patriarch was coping with a “disorienting change” following the fall of the Soviet Emprie, Berezansky writes.

At the time, he seemed overcome by the changes taking place around him, and he did not know where to begin.

“For our entire lives, we [clerics] were pariahs, and now we are being called on to do everything: chaplains for the military, ministries to hospitals, orphanages, prisons,” he said.

He even voiced regret about taking the time to travel to the United States. But he had gambled — correctly, as it turned out — that he could do more for his flock by seeking foreign assistance than by staying home to manage the Russian Orthodox Church’s destitution. His plate was full and overflowing, and he seemed keenly aware of the ironies of his situation. The Russian state was returning desecrated, gutted, largely useless ecclesiastical structures to the Orthodox church — a gesture at once desperate, empty and to some degree remorseful.

Berezansky then points to the Patriarch’s rapid rise through the Church hierarchy:

During and after the chaos of World War II, he probably could have emigrated and been numbered among the millions of so-called “Second Wave” exiles from Soviet Russia. But he chose to remain and to serve his church and people in circumstances that could not fail to compromise his own reputation.

“Our choices were cooperation or annihilation,” he told me in 1991.

And like so many other religious and cultural leaders of his generation, he repeatedly expressed regret and remorse for having accepted that Faustian bargain. Even today we continue to learn of the choices of conscience made by the famous names of that generation, including Nobel-winning German writer Günter Grass and Czech novelist Milan Kundera.

Patriarch Alexy’s legacy will undoubtedly include two elements that have been assessed negatively, and one major — indeed, overarching — achievement. In inter-church relations, his refusal to meet Pope John Paul II or his successor, Benedict XVI, was seen as churlish. Whether welcome or not, the patriarch’s position was that specific issues of contention between the Roman Catholic and Russian Orthodox churches needed to be ameliorated before any “photo op” could take place. But he consistently referred to Roman Catholicism as a “sister” church.

Read “A Transitional Patriarch” on the Moscow Times site.

Cross-posted from The Observer.

Blog author: jcouretas
posted by on Wednesday, December 10, 2008

It is with a sense of great pride and joy that I join with thousands around the nation in congratulating Chuck Colson on his reception of the Presidential Citizen’s Medal presented to Chuck at the Oval Office today by President Bush.

It is important to remember that the ministry that Chuck founded some 35 years ago is noteworthy not only because it has assisted in countless men and women to transform their lives through the power of a right relationship with Christ, or that this ministry is staff by a veritable army of volunteers who visit prisons and in other ways help to mend broken families with God’s love.

What is most noteworthy is that all of this came from one man’s surrender to the call of Christ to turn from his sins and accept the Gospel of redemption. Through that encounter with grace, Chuck Colson’s life has been on ongoing testimony to grace which has inspired all of us to reflect more deeply on the invitation to forgiveness and restoration offered by the One who will shortly come to us as a babe in Bethlehem.

I salute my friend Chuck Colson on this and thank him for placing his life at the disposal of heaven.

Here’s some of what Chuck had to say on the Prison Fellowship site:

“Whatever good I may have done is because God saw fit to reach into the depths of Watergate and convert a broken sinner,” said Colson. “Everything that has been accomplished these past 35 years has been by God’s grace and sovereign design.”

In responding to the award, Colson directed the praise and accolades back toward the ministry of Prison Fellowship, the ministry he founded in 1976.

“I do not treat this medal as mine,” he said. “It is, like in the military, a unit citation. The staff of Prison Fellowship, the thousands of volunteers and the hundreds of thousands of donors have made this possible. So while I am overwhelmed in gratitude to God, I am grateful to all those associated in this movement called Prison Fellowship.”

Read the White House statement on Chuck and the other honorees.

Blog author: jcouretas
posted by on Wednesday, December 10, 2008
Patriarch Alexy II

The Moscow Times reports on the funeral of Russian Patriarch Alexy II:

Candles flickered and white-robed elders chanted prayers as the country bade farewell Tuesday to Patriarch Alexy II, who guided the country’s dominant Russian Orthodox Church through its remarkable recovery after decades of Communist-era repression.

Nuns, believers and government officials looked on as prayers filled the soaring Christ the Savior Cathedral at a six-hour funeral service for Alexy, who died Friday at age 79. He was buried later Tuesday at the Epiphany Cathedral across town in a ceremony closed to the public and media, the church said …

“We are burying a great man, a great son of our nation, a beautiful holy fruit grown by our Russian church,” Reverend Dmitry Smirnov, a Moscow archpriest, said in an address at the funeral, which was broadcast live on state-run television. “Our whole nation has been orphaned.”

The BBC has a clip from the very moving funeral service here.

I published an Acton commentary today on the Russian Church:

With the death last week of Patriarch Alexy II, Russian Orthodox Christians lost their first “post-Soviet” leader. The patriarch presided over the resurrection of the world’s largest Orthodox Church, a faith community that had been targeted for annihilation by communist regimes that would brook no rival to their own promises of salvation through “world revolution.”

While Alexy led the Church out of the rubble of the Soviet Union, his own history has been clouded with allegations that he worked with the secret police — was even decorated by them. In this, his career reflects the recent history of the Church, which after the first vicious period of persecution was openly criticized by many Russians for being too pliable, too accommodationist with its old adversaries in the Kremlin. In some cases, critics said, the Church had even assisted the authorities in the suppression of believers and their communities.

When its Holy Synod meets next month to choose a new patriarch, the Russian Church will have an opportunity to come to grips with this past, and with other questions: nationalism, the status of minority ethnic and religious groups, secularization and consumerist materialism. Will the new patriarch lead the Church into a future of growth and spiritual renewal, or will he strike another “Faustian bargain” with autocratic leaders?

Read “The Church and the Terror State.”

Blog author: jcouretas
posted by on Sunday, December 7, 2008
The casket with the body of Patriarch Alexy II is displayed during a farewell ceremony in Christ the Savior Cathedral in Moscow, on December 6.

Russian Orthodox Christians are holding memorial services and preparing for the Tuesday funeral of Patriarch Alexy II, the man who led the world’s largest Orthodox Church out of the Soviet era and into a period of remarkable rebirth and growth following decades of persecution and genocidal martyrdom at the hands of atheistic communist regimes.

Carrying mourning bouquets, thousands of people queued in cold drizzle across several blocks of central Moscow to Christ the Saviour Cathedral, where Alexy II will lie in state until his funeral on Tuesday.

“I feel like a bit of my heart has been torn out,” said tearful pensioner Maria Mindova, who had traveled from Ukraine. “No words can express the pain of this loss.”

The Zenit News Service published this touching account of the Patriarch’s passing by Bishop Hilarion Alfeyev of Vienna and Austria, representative of the Russian Orthodox Church to European Organizations:

In my memory Patriarch Alexy will remain first of all as a loving father, who was always ready to listen, who was supportive and gentle.

Almost half of the bishops of the Russian Orthodox Church, including myself, were ordained into episcopate by Patriarch Alexy. We are all deeply indebted to him.

The years of his patriarchate constituted an entire epoch in the life of the Russian Orthodox Church. It was precisely in this time that the resurrection of the Russian Church took place, which continues to this day.

May his memory be eternal.

The Federation of Jewish Communities of Russia said Patriarch Alexy’s leadership formed and strengthened cooperation between the country’s Orthodox world and Jewish community, with the Muslim community, and with representatives of other faiths on the questions of social ministry.

“The great man has died and the whole epoch has passed away with him. Patriarch Alexy II’s death is a great loss for the Russian Orthodox Church and for the entire religious community,” FJCR President Alexander Boroda said in his address handed over to Interfax-Religion.

“Jewish tradition says that people who led righteous life don’t die as their deeds go on living. Today Alexy II is not with us anymore. But his outstanding deeds have stayed with us as well as the blessed memory of a person who did so much good for Russia,” he added. (more…)

Blog author: jcouretas
posted by on Friday, December 5, 2008

The Catholic News Service has published a report on “Philanthropy and Human Rights: Creating Space for Caritas in Civil Society,” a conference held Dec. 3 in Rome by the Acton Institute.

ROME (CNS) — Even at a time of global financial crisis, human beings need to give charity in order to be happy, said several speakers at a Rome conference on philanthropy and human rights.

Expecting a government to provide all social services and assistance robs those who are economically stable of the opportunity to help others and risks being inefficient, cold and even immoral, said the speakers at the Dec. 3 conference sponsored by the Michigan-based Acton Institute and the U.S. Embassy to the Holy See.

Father Robert A. Sirico, co-founder of the Acton Institute, said, “The market economy is not only the most efficient system to produce and distribute goods and services; it is also the system most respectful of our God-given creative freedom and which allows us to meet the basic needs of our brothers and sisters.”

Father Sirico was the only speaker at the conference — which included Catholic thinkers who have long praised the potential of the free-market economy — to speak directly about the current crisis.

Read the full story on the CNS site.

Blog author: jcouretas
posted by on Thursday, December 4, 2008


In the inaugural lecture of the Center for the Study of Judaism and Economics at the Jerusalem Institute for Market Studies, Nobel Laureate economist Professor Robert (Yisrael) Aumann talked about the link between economics, Judaism and the current economic downturn. Aumann argues that Judaism subscribes to a market philosophy and contains a blueprint for solving today’s economic woes.

The JIMS has the lecture archived on its YouTube page in three parts here.

In an article written for Israeli magazine Global Business, Corinne Sauer of the Jerusalem Institute said Aumann’s lecture showed how the Torah and the Talmud acknowledge the importance of economic incentives within a competitive market economy.

As one example of fundamental market-oriented principles inherent in Judaism, Professor Aumman cited the support in the Talmud for unfettered price competition, adding that the Talmud preceded Adam Smith’s groundbreaking ideas on price competition by hundreds of years. In the Talmud, there is absolutely no room for price fixing; only support for ensuring the use of honest weights and measures. In a competitive market economy, the firm selling at the highest price will either go out of business or be forced to decrease its price in order to survive.

Blog author: rnothstine
posted by on Thursday, December 4, 2008

In this week’s Acton commentary, I researched and wrote about the danger of speech codes and the limiting of free expression on college campuses. Like many conservatives in an academic atmosphere, I have also lived through the deceit and intimidation of out-of-control ideologues on campus. It has been an issue I have been extremely passionate about since I witnessed and spoke out against administrators trying to squelch free expression while in school myself.

An important reference, and recommended reading for anybody interested in this topic is The Shadow University: The Betrayal of Liberty on America’s Campuses. The authors Alan Charles Kors and Harvey Silversgate offer some essential comments:

What remain of the 60s on our campuses are its worst sides: intolerance of dissent from regnant political orthodoxy, the self-appointed power of self-designated “progressives” to set everyone else’s moral agenda, and saddest of all, the belief that universities not only may but should suspend the rights of some in order to transform students, the culture, and the nation according to their ideological vision and desire.

The authors later add:

The theory of “repressive tolerance,” or, more precisely, its practice of “progressive intolerance,” still governs the extracurricular lives of nearly all of our students. It is easy, however, to identify the vulnerabilities of the bearers of this worst and, at the time, most marginal legacy of the 60s: They loathe the society that they believe should support them generously in their authority over its offspring; they are detached from the values of individual liberty, legal equality, privacy, and the sanctity of conscience toward which Americans essentially are drawn; and, for both those reasons, they cannot bear the light of public scrutiny. Let the sunlight in.

Foundation for Individual Rights in Education (FIRE) offered a write up concerning my piece, and since they are the experts, it was nice to receive a positive endorsement from them. The research and action they have put forth on this issue is nothing short of remarkable.

It was an incident at my alma mater, Ole Miss, which ignited a free speech discussion on campus, that brought my attention back to this important issue. I explained in my commentary:

Just last month at the University of Mississippi, the campus newspaper The Daily Mississippian reported that the University Police interrupted a staged reading of Alexandr Solzhenitsyn’s Gulag Archipelago. It was suggested that the readings be moved to a free speech zone or what the university calls “speakers corners.” An English instructor named Griffith Brownlee replied by reading the First Amendment and saying “The whole country is a free speech zone.” Once the university found out it was a department-sanctioned event they called the whole affair “a misunderstanding.” As Brownlee herself pointed out in the article, one suspects the irony of attempting to limit the words of an author who wrote against totalitarian tactics was lost on some school officials.

Blog author: rnothstine
posted by on Wednesday, November 26, 2008


For something to be deemed not relevant is the kiss of death in some evangelical Christian congregations across this country. As churches try to influence culture the Church at the same time is often swallowed up by it. The Pilgrims certainly would be categorized by many as severely irrelevant in lifestyle, separatist ways, and by their manner of worship in today’s culture.

The pastor of the church I attend preached an excellent two part series sermon on the Pilgrims. He discussed several lessons the Pilgrims can teach us, one was their wariness concerning the growing power of the state and how the state’s influence over the Church is harmful to religious liberty and freedom of worship.

The Pilgrims were a separatist sect committed to breaking away from the Church of England; the differences to them were irreconcilable. Freedom for the Pilgrims might be different than the freedom many of us envision for ourselves. Freedom for them was the freedom to worship in spirit and in truth, free from outside government intervention and the Church of England’s influence.

One the most important lessons that can be transferred to our era is that the Pilgrims understood that the more power that is centralized at the state level, the more power the government has to influence houses of worship and religious conduct. Understanding and defending our own Constitution and rights is essential to protecting the liberties and freedom we enjoy today. It is important to also note that there is a relationship between economic and social freedom. There is a danger of losing additional rights and freedom when a large segment of the population relinquishes economic freedom. There then becomes a greater dependency on centralized power. The ability of the person to create, innovate, and flourish becomes limited, as well as the ability to stand steadfast against the creeping loss of liberty.

Because of the great persecution religious dissenters in England faced, the Pilgrims who landed in Plymouth also taught us that maintaining freedom is very costly. When the Pilgrims landed at Plymouth half of those who made the voyage would be dead by spring. Yet none of the Pilgrims returned with the Mayflower when it sailed back to England in 1621. With the help of Native Americans, the Pilgrim tradition of Thanksgiving was strong and vibrant because their great sacrifice and commitment to religious freedom bore fruit. The burdens they would bear were tolerable to them because their strong belief that ultimately it would bring glory to God. We can surely find inspiration and motivation in understanding that if you want to keep your freedom you have to sacrifice and pay something for it.

In 1647, Plymouth Governor William Bradford wrote in his notable historical work Of Plymouth Plantation:

Last and not least, they cherished a great hope and inward zeal of laying good foundations, or at least making some ways toward it, for the propagation and advance of the gospel of the kingdom of Christ in the remote parts of the world, even though they should be stepping stones to others in the performance of so great a work.

Thus out of small beginnings greater things have been produced by His hand that made all things of nothing, and gives being to all things that are; and, as one small candle may light a thousand, so the light here are kindled hath shone unto many, yea is some to our whole nation, let the glorious name of Jehovah have all the praise.