Category: Environmental Stewardship

As an economic leader brought up in Argentina, Alejandro Chafuen, president of Atlas Network, gave his perspective on Pope Francis’s eco-encyclical at Acton University last week:

 

Paul Kengor, professor of political science at Grove City College, wrote an article published on Crisis Magazine‘s website today demonstrating that although the secular left has championed Laudato Si’, the text goes beyond environmental issues to show the pope’s deep commitment to family and marriage.

The secular left, of course, loves this encyclical. As I write, the farthest reaches of the left, People’s World, house organ of Communist Party USA, has two articles singing atheistic hosannas to the bishop of Rome. This has become common at People’s World. The successor to the Soviet-directed Daily Worker is a vigorous champion of this pope. There truly has never been a pope that communists have embraced like Pope Francis. Believe me, I research this, I know. …

That brings me to the reason I’m writing today. I write with encouragement to faithful Catholics who understand that the elephant in the global living room right now—especially in the West—is not carbon emissions or fossil fuels but family and marriage. And in that area, here’s the crucial point: this pope has been superb and seems to be growing steadily stronger. It is the main issue, the issue of our time, and it’s the main issue for this pope.

Read the full text of Kengor’s article here.

Samuel Gregg, director of research at the Acton Institute, recently wrote for The Federalist that the overreach by the Pope into a wide range of environmental issues plagues the text of the encyclical:

Neither the pope nor the teaching authority he exercises is required to comment on every imaginable subject discussed in the public square, whether it is air-conditioning’s environmental impact, contemporary threats to plankton, the effect of synthetic agrotoxins on birds, or how dams affect animal migration (and, yes, all four are discussed in “Laudato Si”). The same goes for Catholic bishops. They’re under no obligation as bishops to articulate an opinion—let alone formal teachings—on every conceivable public policy issue.

One reason for this is that the Catholic Church itself teaches there is considerable room for legitimate disagreement among Catholics about the vast majority of political and economic questions (the legal treatment of matters like abortion and euthanasia being two of the better-known notable exceptions). But a second reason is that the primary responsibility for addressing most social, economic, and political matters belongs, as affirmed by Vatican II in its decree on the laity “Apostolicam Actuositatem,” to lay Catholics: not popes, bishops, priests, or members of religious orders.

Read the full post “A Roundtable on Laudato Si” at The Federalist.

Kishore Jayabalan, director of Istituto Acton in Rome, appeared on EWTN News Nightly last week to talk about the environmental encyclical and the pope’s emphasis on personal virtue and Christian stewardship.

On Thursday, Jayabalan commented that the poor will actually be hurt if people consume less, highlighting the need to connect sound economics to poverty alleviation plans:

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Fr. Michael Butler offers insight on the recent encyclical from an Orthodox Christian perspective at Acton University 2015:

Doug Bandow, member of the Advisory Board of the Acton Institute and a Senior Fellow at the Cato Institute, discusses the problem of politics with regard to Pope Francis’ recent encyclical.

In Calling on Government, Laudato Si Misses the Problem of Politics

by Doug Bandow

In his new encyclical, Laudato Si, Pope Francis challenges “every person living on this planet” to adopt a new “ecological spirituality.” But his economic and policy prescriptions are more controversial than his theological convictions. Indeed, his ideas already are being deployed by political advocates. For instance, with the UN pushing a new climate agreement, Christiana Figueres, head of the UN Climate Change Secretariat, proclaimed that the encyclical “is going to have a major impact.”

The Pope’s commitment to the poor and our shared world is obvious and appropriate. Yet there is much in his practical arguments to criticize. When he speaks of spiritual matters his vision is clear. When he addresses policy his grasp is less sure. In practice, markets and property rights have much to offer humanity as it seeks to build a better, cleaner world.

Perhaps of even more consequence, the Pontiff ignores the flawed nature of government. He is disappointed with its present failings, but appears to assume that politics, unlike humanity, is perfectible. Thus, he hopes transferring environmental and other crises created by the flawed marketplace to the enlightened political realm will lead to the better world which we all desire.

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In The American Spectator today, Ross Kaminsky critiques the economics behind Laudato Si’ and suggests that the pontiff’s ideas may do more harm than good.

Let’s be clear: The pope is no fan of capitalism, of the rich countries of the northern hemisphere, or of economic rationality. His desire to help the poor of the world is undoubtedly sincere but his policy inclinations are so poorly informed — both in terms of science and economics — that if implemented they would harm the very people he cares most about. Beyond economics, however, even the morality of Francis’s siren calls for particular international actions is questionable.

Kaminsky also cites Acton’s Director of Research, Samuel Gregg to explain why Pope Francis’s idea of an “ecological debt” has been discredited.
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