Socialism, despite its deficiencies, still has its fans. “Visit the philosophy and English departments on most college campuses, and you will still find intellectuals waxing eloquent on the glories of socialist theory. Students are still encouraged to imagine that it could work,” says Fr. Robert Sirico, in Crisis Magazine.
However, Pope Benedict XVI is not one taken in by the great lie of socialism:
History is strewn with intellectuals who imagined that they could save the world–and created hell on earth as a result. The pope counts the socialists among them, and Karl Marx in particular. Here was an intellectual who imagined that salvation could occur without God, and that something approximating the Kingdom of God on earth could be created by adjusting the material conditions of man.
History, in Marx’s view, was nothing but the crashes and grinding of these material forces. There was no such thing as a fixed human nature. There was certainly no God who is the author of history. There are no permanent themes that follow along moral lines. Rather, we are all merely pushed around by large and impersonal forces. But it is possible to wrest these forces within our control, to our advantage, provided we take the right steps.
Socialism has failed because it fails to understand human nature.
Read the full article here.
Acton Institute has crafted a website for Rev. Robert Sirico’s new book, Defending the Free Market. With this you can give the defendingthefreemarket.com web address to your friends for an easy-to-remember access point to the book. Other notable things about the site include:
- Free introduction chapter to Defending the Free Market.
- List of press mentions for the book from the Acton PowerBlog
- A video message from Rev. Robert Sirico
What are you waiting for? Find out more about Defending the Free Market at defendingthefreemarket.com.
Today marks the official launch of the new and improved website for the Journal of Markets & Morality.
In addition to the new design, we also have included a search feature whereby anyone who wants can search back issues for keywords, authors, names, and so on. For example, a search for “Alexis de Tocqueville” yields 29 results, and a search for “subsidiarity” turns up 78! As is our current policy, everything up to the two most recent issues is free to access for the public and all issues are open to subscribers.
In this week’s Acton Commentary, “Contagious Community,” I look at the positive as well as the negative aspects of coordination and cooperation between human beings on a global scale. The film Contagion provided the occasion for these reflections, and I argue that
while the film is clear about the dangers of globalized human relationships, it also teaches a more subtle lesson. Even as disease represents a danger that can have worldwide impact, such dangers remain the exception rather than the rule. Indeed, the film portrays quite well how global networks of information and exchange are absolutely foundational for our contemporary world.
I was reminded of this uniquely human social characteristic again while reading through Abraham Kuyper’s Wisdom & Wonder: Common Grace in Science & Art this week. Kuyper makes the point that human pursuit of scientific knowledge is a communal endeavor. In fact, he writes,
Science is thus constructed not on the basis of what one person observes, discovers, imagines, and organizes into one system in his or her thinking. Rather, science arises from the fruit of the thinking, imagining, and reflecting of successive generations in the course of centuries, and by means of the cooperation of everyone.
What we have in the case of the development of human knowledge, then, is a communal endeavor defined not just in spatial terms (i.e. globally) but also temporally, including the successive ages of human beings from the past and their discoveries as they have been built upon and communicated to us today.
When discussing the idea of the invisible church, theologians include both the living and dead (who now enjoy the revelation of the blessed in the intermediate state) as making up “the communion of saints.” But similarly with respect to science as a common grace enterprise, we have a communion of common grace that likewise includes the living as well as the dead.
No single person can comprehend science in an “exalted sense,” which for Kuyper “originates only through the cooperation of many people,” the living as well as the dead. In the same way, no single person knows how to manufacture a pencil or build a chair, in part because none of us who are alive today got where we are on our own. We (and our civilization) are the products of those who have come before.
Recognition of this should instill in us a pretty healthy sense of humility and gratefulness for the graces of human community.
Fr. Robert Sirico, President and Co-founder of the Acton Insitute, has a busy media schedule to promote his new book, Defending the Free Market: the Moral Case for a Free Economy. Here are just a few that you might want to catch:
Tuesday, May 22, 2:40 p.m. EST: The Bob Dutko Show
Thursday, May 24, 10:30 a.m. EST: The Laura Ingraham
Thursday, May 24, 12:30 p.m. EST: The G. Gordon Liddy Show
Thursday, May 24, 8 p.m. EST: EWTN’s The World Over Live
Continue to watch the blog for more media events, as well as recordings of Fr. Sirico’s appearances, just in case you miss them.
Beginning today, the conference “Religion and Liberty — A Match Made in Heaven?” gets underway in Jerusalem. Sponsored by the Jerusalem Institute for Market Studies (JIMS), the Acton Institute and others, the event asks questions such as, “Is capitalism not only efficient but also moral?” In conjunction with this May 20-24 conference, Acton is offering its two Jewish monographs through Amazon Kindle at no charge.
The two titles:
- Judaism, Law & The Free Market: An Analysis by Joseph Lifshitz. [Kindle link]
- Judaism, Markets, and Capitalism: Separating Myth from Reality by Corinne Sauer and Robert M. Sauer [Kindle link]
Also see the Sauers’ 2007 Acton commentary, “Jewish Theology and Economic Theory.”
In the conference description, JIMS notes that “several speakers will discuss why Israel — in fact no country — should grant special privileges to religious institutions, nor subsidize religious activities. While few would advocate this approach for our Jewish state, there will be compelling arguments made about why religious communities in Israel would flourish with less government support. On Tuesday we will discuss how free markets enable religious communities to conveniently observe their traditions. There also will several panels which will provide the philosophical foundation for freer markets in Israel. More importantly our speakers will explain why free market policies will break down Israel’s oligarchical institutions that impose high product prices on Israelis and limit economic opportunity.”
Acton now has a dozen or so eBook offerings on social thought understood through a religious lens. For a listing of titles, please visit this page.
As part of his final address to the participants in the law and religion symposium last week, Rik Torfs, a Belgian senator and head of the faculty of canon law at KU Leuven, observed that some of the great things in public discourse occur in the context of vociferous initial backlash. After all, he said, if you posit something and everyone just accepts it as a matter of course, then it is merely a truism and of no benefit to anyone. You haven’t really said anything at all.
Forgive me for the personal detour, but Torfs’ observation reminded me of one of the responses to my book, Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness. In a lengthy “reply to Jordan J. Ballor,” Christopher Dorn essentially argues that “Ballor excludes himself from a discussion which can properly evaluate the claim that the use of ‘empire’ does in fact rest on a theological basis.” Dorn’s appeals to Karl Barth on this point for a “theological basis” may resonate with some, but do little to allay my fears about the particularly Reformed rationale for doing so, glosses to John Calvin notwithstanding.
Dorn does charitably contend that “there is always room for honest disagreement and divergence.” In a similar way Rev. Peter Borgdorff of the Christian Reformed Church has said that he prefers to call the Accra document a “conversation” rather than a “confession.” But I think that a plain reading of the Accra Confession, on its own terms qua confession, does little to validate the claim that there is “always room” in the ecumenical tent for “honest disagreement and divergence.” In fact, the concern that unity not be reduced to unanimity on these points was one of the major motivations behind my critical engagement.
It’s nice to be part of the conversation, I suppose, but I’d feel better if such “critical voices” were not, as Dorn puts it, “in the minority.”
Acton Institute is once again offering a free ebook; this time, Banking, Justice and the Common Good. From now until May 5, 2012 at 3 a.m. EST, you can click on this link and download the monograph for free.
We’d appreciate your comments and thoughts on the book. When you’ve finished, please go to the Amazon page for the book and leave a review.
Is ‘fair trade’ more fair or more just than free trade? While free trade has been increasingly maligned, The Fair Trade movement has become increasingly popular over the last several years. Many see this movement as a way to help people in the developing world and as a more just alternative to free trade. On the other hand, others argue that fair trade creates an unfair advantage that tends to harm the poor.