Continuing our roundup of Acton comment on Evangelii Gaudium, here’s Acton’s Director of Research and Author of Tea Party Catholic Samuel Gregg joining host Al Kresta on Ave Maria Radio’s Kresta in the Afternoon to discuss Pope Francis’ Apostolic Exhortation, with particular emphasis on its economic elements. This interview took place on Monday, December 2nd.
Last night on CNBC’s The Kudlow Report, PovertyCure director and Acton Research Fellow Michael Matheson Miller joined host Lawrence Kudlow and Rusty Reno, Editor of First Things magazine, to discuss the position of the Roman Catholic Church on global capitalism in light of Pope Francis’ Apostolic Exhortation ‘Evangelii Gaudium.’ The video is embedded below.
Acton Institute Director of Research Samuel Gregg has been busy on the interview circuit over the past few days as news organizations look for intelligent analysis of Evangelii Gaudium, Pope Francis’ Apostolic Exhortation that that was released last week. On Monday, the Wall Street Journal called upon Gregg to provide his thoughts on the economic content in the exhortation on Opinion Journal Live; we’ve embedded the video below.
On Wednesday, Rev. Robert A. Sirico, Acton’s President and co-founder, offered his initial comments on “Evangelii Gaudium,” the Apostolic Exhortation released on November 26 by Pope Francis. This morning, Rev. Sirico spent some time extending his thoughts during the course of a couple of radio interviews.
In his first interview of the day, Rev. Sirico appeared on The Chris Salcedo Show on The Blaze Radio Network:
Later on, Rev. Sirico joined host Larry Kudlow on 77 WABC in New York City for a nearly 40 minute discussion of the document, which is well worth your time to listen to in full:
In this short talk, Rev. Robert A. Sirico, co-founder and president of the Acton Institute, offers some general observations about the new “Apostolic Exhortation” published Nov. 26 by Pope Francis. Specifically, Rev. Sirico addresses the economic content of the work, titled “Evangelii Gaudium” (The Joy of the Gospel) and poses some questions for further reflection. And please take a moment to watch this PovertyCure trailer also posted here.
With the November 26 publication of Pope Francis’s apostolic exhortation Evangelii Gaudium, we have the first teaching document that is truly his own. And it very much shows, both in style and content, compared to the encyclical Lumen Fidei, which was mostly written by Pope Benedict XVI. Evangelii Gaudium is full of the home-spun expressions of faith that have made Francis the most popular public figure on the planet, and the exhortation is certain to succeed in challenging all of us to live in more sincere, compassionate, and self-giving ways. It has also provided some much-needed clarification of the Pope’s previous statements on abortion and marriage that had a few wondering, with only slight exaggeration, whether the Pope was actually Catholic.
By now it is obvious that, in his words and deeds, Pope Francis has a remarkable ability to speak to the heart of the common man, someone who may not know much about or regularly practice his faith but wants to be on good terms with God and other people. It is equally obvious that Francis has made the “new evangelization,” i.e. bringing back fallen-away or secularized Catholics, central to his pontificate. By making the proclamation of the Good News of Jesus his number one priority, the Holy Father is fulfilling his God-given mandate to feed Christ’s sheep. Like nearly everyone else who has been closely watching him in action, I have been moved and inspired to live my faith more intensely, all the while recognizing the inadequacy of my efforts if it weren’t for God’s grace and untiring mercy.
How can we account for Francis’s popularity? Some in the media sense possible changes in Church teaching on all kinds of (mostly sexual) matters, but I think there’s more to it. Pope Benedict’s intellectual approach to explaining Christianity has been followed by Pope Francis’s commonsensical one. Each undoubtedly has its strengths and weaknesses and will carry greater appeal to different sorts of people. It may not be certain how the Holy Spirit selects and inspires any particular pontiff, but one can hazard a guess and say Francis’s style and tone may be exactly what the Church needs at this moment in history.
There are instances, however, when a more considered understanding of technical matters would be preferable; the exhortation’s tirades against the market economy are one. (more…)
If you had asked me as a young Baptist boy to explain the difference between Protestants and Catholics, I would have said that Catholics were the Christians who “have to do what the Pope tells them to do.” Now I’m an old Baptist and realize how naive I was. (I’m more likely to agree with the Pope on social doctrine than do many American Catholics I know.)
I’m still unclear, though, on where Catholics draw the line of demarcation between complete freedom of conscience and deference to magisterial authority. After all, if a Catholic can support abortion and still receive communion, what is off-limits?
One area that I had assumed was clearly in the optional category was papal social teaching. But several years ago, M.J. Andrew made a persuasive argument that the social encyclical Caritas in Veritate was binding on all Catholics:
…is published to encourage the faithful to live in a particular manner or to do something, e.g., post synodal documents offered to the church in summary of a previous synod and hoping the faithful will do something helpful for the life of the church…
Even though the author of this essay in Catholic World Report is careful to make distinctions, this would seem to be the choice: Thomas Aquinas or Ron Paul. It is, in fact, how the indispensable Real Clear Religion website framed the debate this morning.
To compare a religion with an intellectual and moral tradition that goes back thousands of years with a quasi-political movement that is more known for what it is against than what is for is worse than comparing apples and oranges. Yet the Catholic view of the world does seem to be in tension with one that values freedom most of all and pleads agnostic on other important issues. Brian Jones focuses on three areas of disagreement: 1) the necessity of government, 2) law as moral pedagogy and 3) the proper order of politics.
Having studied both economics and political philosophy as well as worked in the field of Catholic social teaching for the Holy See, I’m more than a bit interested in the matter. I readily admit to having libertarian instincts and preferences in economics, while also believing in the primacy of the political in a social order that has a supernatural end. Jones puts it well when he writes, “In Catholicism, there is always the realization that in order for politics to be itself, and accomplish what it is meant to in accord with man’s nature as a social and political animal, it must point to that which is ultimately not political.”
So does that make me suspect on Catholic AND libertarian grounds? Or can I coherently believe in free markets and the truth about God and man as taught by the Church? Catholic teaching thankfully does not require its adherents to share the same opinions on prudential matters. I know this may seem like a cop-out to the more strictly (harshly?) principled, but it also happens to better reflect the realities of the messy world we live in. Or am I alone in this view?
In Francis Rooney’s book, The Global Vatican, Rooney quotes Pope Benedict XVI regarding diplomacy, that it is, “in a certain sense, an act of hope.” This is an apt description of the work of diplomats, especially those associated with the Vatican. As Rooney points out,
The pope comes to the table with no threats, no bullets, no drones; he has no stick and no carrots. He comes simply as a man of faith, armed with words and beliefs. His is the ultimate soft power.
The Global Vatican is a rich and pleasantly-detailed look at the history of U.S.-Vatican relations, as well as Rooney’s recollections of his time as U.S. Ambassador to the Holy See from 2005-2008. While one can imagine that the job of a diplomat varies from place to place, much of it is the same: to represent the interest of one’s own country while serving in a foreign land. In the case of the Holy See, it’s even more complex: the Holy See is the home of a religion, not simply a nation of people under one flag. As Rooney points out, to understand Vatican diplomacy, one must understand the Catholic Church. (more…)