Category: Vatican

Blog author: kjayabalan
posted by on Monday, February 11, 2013

Shock waves went through Rome at about noon today and the rest of the Catholic, make that the entire, world, as news came that Pope Benedict XVI will resign as Pope on February 28.

We’ll have much more from Rome about this tremendous, unprecedented event (Pope Gregory XII resigned in 1415 in very different circumstances).

Here’s what Pope Benedict had to say about a Pope resigning in the 2010 interview Light of the World:

Q:The great majority of [the sexual abuse] cases took place decades ago. Nevertheless they burden your pontificate now in particular. Have you thought of resigning?

A:When the danger is great one must not run away. For that reason, now [2010] is certainly not the time to resign. Precisely at a time like this one must stand fast and endure the difficult situation. That is my view. One can resign at a peaceful moment or when one simply cannot go on. But one must not run away from the danger and say that someone else should do it.

Q:Is it possible then to imagine a situation in which you consider a resignation by the Pope appropriate?

A:Yes. If a Pope clearly recognizes that he is no longer physically, psychologically, and spiritually capable of handling the duties of his office, then he has the right and, under some circumstances, also an obligation to resign.

And here’s the text of the Pope’s letter explaining his decision to the cardinals who are currently gathered in Rome:

Dear Brothers,

I have convoked you to this Consistory, not only for the three canonizations, but also to communicate to you a decision of great importance for the life of the Church.

After having repeatedly examined my conscience before God, I have come to the certainty that my strengths, due to an advanced age, are no longer suited to an adequate exercise of the Petrine ministry. I am well aware that this ministry, due to its essential spiritual nature, must be carried out not only with words and deeds, but no less with prayer and suffering. However, in today’s world, subject to so many rapid changes and shaken by questions of deep relevance for the life of faith, in order to govern the bark of Saint Peter and proclaim the Gospel, both strength of mind and body are necessary, strength which in the last few months, has deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfill the ministry entrusted to me.

For this reason, and well aware of the seriousness of this act, with full freedom I declare that I renounce the ministry of Bishop of Rome, Successor of Saint Peter, entrusted to me by the Cardinals on 19 April 2005, in such a way, that as from 28 February 2013, at 20:00 hours, the See of Rome, the See of Saint Peter, will be vacant and a Conclave to elect the new Supreme Pontiff will have to be convoked by those whose competence it is.

Dear Brothers, I thank you most sincerely for all the love and work with which you have supported me in my ministry and I ask pardon for all my defects. And now, let us entrust the Holy Church to the care of Our Supreme Pastor, Our Lord Jesus Christ, and implore his holy Mother Mary, so that she may assist the Cardinal Fathers with her maternal solicitude, in electing a new Supreme Pontiff.

With regard to myself, I wish to also devotedly serve the Holy Church of God in the future through a life dedicated to prayer.

From the Vatican, 10 February 2013

BENEDICTUS PP XVI

A friend sent me a link to a Reuters story on Pope Benedict XVI’s New Year’s homily. The article carried this headline: “Pope hopes for 2013 of peace, slams unbridled capitalism.”

It is always a good rule of thumb with media reports like this to read the actual speech or document being cited, and not just go by the headline. From the Reuters report one gets the impression that the point of the statement and its theme is that the “Pope slams capitalism.”  When you read this in context you immediately see that Pope Benedict is actually calling for conversion. The operative phrase employed by the Holy Father in his homily is, “The prevalence of a selfish and individualistic mindset which also finds expression in an unregulated capitalism, various forms of terrorism and criminality.”

I say in Defending the Free Market: The Moral Case for the Free Economy that “global capitalism can’t of itself supply the cultural and moral formation worthy of the human person … our increasing interconnectedness holds great potential for offenses against human dignity. Advances in technology and communication can make it easier to sell pornography – or to traffic in human beings…” and so on.

In other words, I stand with the pope, that sin (what he calls in this case a “selfish and individualistic mindset”) can find expression in the context of human liberty lacking moral orientation, (what he calls in this instance, “global capitalism”).

Is the pope saying that capitalism is in and of itself “selfish and individualistic”? No. Can it express the vices (and for that matter the virtues) of people living in free economies? Yes.

That is why the Acton Institute exists — to promote virtuous free economies.

The Michigan legislature passed right-to-work legislation today, a landmark event that promises to accelerate the state’s rebound from the near-collapse it suffered in the deep recession of 2008. The bills are now headed to Gov. Rick Snyder’s desk. The right-to-work passage was a stunning reversal for unions in a very blue state — the home of the United Auto Workers. Following setbacks for organized labor in Wisconsin last year, the unions next turned to Michigan in an attempt to enshrine prerogatives for their organizing efforts in the state constitution. A union-backed ballot proposal was handily defeated by voters in the Nov. 6 election.

rightoworkBut according to some on the Christian left, the right-to-work law is the worst thing that could happen to “workers.” Bishop Thomas Gumbleton, a retired auxiliary bishop of the Catholic Archdiocese of Detroit, argued in an opinion piece that right-to-work “devastates economic justice.” He claims to speak not just for Catholics or for Christians but quite simply for faith communities all over the world:

At the core of Christianity, Judaism, Islam and all great religions are the values of dignity and respect, values from which economic justice and the right to organize can never be separated.

Gov. Rick Snyder’s Presbyterian tradition “affirms the rights of labor organization and collective bargaining as minimum demands of justice.” Similar statements have been made by the United Methodist Church, the United Church of Christ, the Union for Reform Judaism and the Evangelical Lutheran Church in America, to name but a few. (more…)

Ahead of tonight’s vice-presidential debate between Joe Biden and Paul Ryan, Hunter Baker (a Baptist political scholar) and I (a Reformed moral theologian), offer up some thoughts as “Protestants in Praise of Catholic Social Teaching” in a special edition of Acton Commentary.

We write,

Commentators are already busy parsing the partisan divide between the co-religionists Biden and Ryan, but having Roman Catholics represented in such prominent positions in this campaign and particularly in tonight’s debate is also likely to catapult another player into the national political consciousness: Catholic Social Teaching (CST).

For people of faith, and even for people of no particular faith whatsoever, CST represents a praiseworthy model for responsible civil engagement in a diverse and plural culture.

We go on to point in particular to the objective moral order recognized by CST, the principles of subsidiarity and solidarity, and the tradition’s commitment to religious liberty.

For an example of those “parsing the partisan divide” ahead of the debate, see this piece over at Religion Dispatches. There’s sure to be much more like this in the days and weeks to come.

Read our whole piece, though, for more on how CST provides some hope that we might elevate the level of our political discourse.

Samuel Gregg, Acton’s Director of Research, has an article in Crisis Magazine entitled ‘Irony of Ironies: Vatican II Triumphs Over Moribund Modernity‘. Challenging the incoherence of modern thought, Gregg remarks

Another characteristic of late-modernity is the manner in which moral arguments are increasingly “settled” by appeals to opinion-polls, choice for its own sake, or that ultimate first-year undergraduate trump-card: “Well, I just feel that X is right.” For proof, just listen to most contemporary politicians discussing the ethical controversy of your choice.

Such incoherence, however, owes much to many moderns’ determination to limit reason to scientific rationality. Empirical reason is a powerful tool. But it can’t resolve extra-empirical problems. And once you implicitly deny the existence of extra-empirical reason, there’s really no other basis for answering normative questions other than appeals to feelings. Emotions, however, aren’t a rational basis for settling arguments about anything.

Read the entire piece here.

The Acton Institute’s staff is heavily featured in the July/August issue of Legatus Magazine. First, there is a brief review of the Rev. Robert Sirico’s new book, ‘Defending the Free Market’:

He shows why free-market capitalism is not only the best way to ensure individual success and national prosperity, but is also the surest route to a well-ordered society. Capitalism doesn’t only provide opportunity for material success, it ensures a more ethical and moral society as well.

Next is Samuel Gregg, Acton’s Director of Research. His Ethics column for Legatus focuses on the vocation of the Christian business person, as outlined in the document ‘The Vocation of the Christian Business Leader’ (VCBL), from the Pontifical Council for Justice and Peace:

This means that business leaders confront, often on a daily basis, enormous ethical and economic difficulties. The subsequent choices they need to make are not simple. While VCBL suggests that the state has a role in addressing many of these issues, it wisely refrains from entering into detailed policy recommendations about how governments should act in these areas. Instead, it indicates that in many instances the primary responsibility for addressing many such challenges lies with business leaders themselves.

Finally, Gregg is extensively quoted in the feature “Benedict: The ‘Green Pope’, which notes not only Benedict’s strong commitment to the preservation of natural resources, but the misguidance of the Green Movement:

“The Greens’ view of humanity is that we are just another aspect of the natural environment,” said Gregg. “Most are grounded in pantheistic ideology. Within the Greens’ ideology, human beings are bad and it’s better if there are fewer of us. This is why they are so adamant about mandatory contraception for developing countries and why they are so pro-abortion.”

The Catholic Church teaches that human beings are made in the image and likeness of God — and that they are intrinsically good and capable of innovation.

“What’s distinctive about Pope Benedict is that he asks the Greens why there is this degree of disrespect for the human person, which comes out in Green policies,” Gregg said. “They have a false conception on anthropology. Within deep Green writings on the environment, you see a certain ‘humanophobia’ at work, which is materialistic and paganistic.”

Read the July/August issue of Legatus Magazine here.

On May 15, Socialist Francois Hollande will be sworn in as France’s new President following elections this past weekend. According to Vatican Radio, Hollande is vowing to overturn many of current President’s Sarkozy’s economic reforms, in an attempt to relieve France’s current debt crisis. One of Hollande’s goals is to increase taxation on millionaires to 75 percent. With more than a quarter of a million French citizens already working in London, this type of heavy taxation may cause an exodus of wealth from France – people with the ability to create and sustain businesses will simply take their money elsewhere to invest.

Kishore Jayabalan, the director of the Rome office of the Acton Institute for the Study of Religion and Liberty, spoke to Vatican Radio about the election. You can listen to that interview; click on the audio player:

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Blog author: ehilton
posted by on Wednesday, April 25, 2012

Andreas Widmer, entrepreneur, former Swiss guard, and contributor to PovertyCure, has published an article at First Things, titled “Can Business Save Your Soul?”  It is Widmer’s take on the statement by the Pontifical Council for Peace and Justice regarding the role of business (see commentary on this by Acton’s Kishore Jayabalan here).

Widmer states:

…the business community represents a fertile field for the practice of the Gospels and this is, I think, the aim of the Justice and Peace document.

It is, alas, common in our age to separate faith from business and promote a dualism between secular and holy.

The Church represents a counterpoint to that worldview: At the root of Christianity stands the fact that our path to spiritual fulfillment passes through our physical life and actions. Jewish and Christian faith is not only spiritual but also physical. Judaism emphasizes this by focusing on an actual city in this world: Jerusalem and a single historical people, the Jewish people. Christianity emphasizes the incarnate nature of the divine. On the last day, we will be raised in both body and spirit.

The document is a loud and clear call to a strong inner life for business leaders. It is also a call to develop among them a “spirituality of work.” It is even more important to provide a religious “formation” for business leaders and for students in our universities. We have long done the latter. We have barely begun the former.

(The entire statement from Cardinal Peter Turkson is available here in PDF format.)

Read more…

The Detroit News editorial page today features Kishore Jayabalan’s commentary regarding the pro-business statement made by the Pontifical Council for Justice and Peace (PCJP). Jayabalan, Director of Istituto Acton in Rome, says this:

It may be easier to describe the contents of the PCJP statement by saying what it is explicitly not. It is not a policy statement on the merits of financial regulations such as Sarbanes-Oxley or the Tobin Tax. It is not a call-to-action to storm the barricades and “expropriate the expropriators,” the old Marxist term for an overthrow of the capitalists. And it is not a statement intended to discourage faithful Christians from engaging in the buying and selling of goods and services, as if these are grubby, disreputable but sometimes necessary ways to make a living.

It’s not quite a how-to manual for busy executives and managers who are struggling to live their faith in the workplace either, yet The Vocation of the Business Leader wants to encourage and inspire us to “see, judge, and act” wisely and prudently.

Read more….

 

The pope turns 85 today. On the website of Crisis Magazine, Acton Research Director Samuel Gregg looks at this most prominent of “status-quo challengers.”

While regularly derided by his critics as “decrepit” and “out-of-touch,” Benedict XVI continues to do what he’s done since his election as pope seven years ago: which is to shake up not just the Catholic Church but also the world it’s called upon to evangelize. His means of doing so doesn’t involve “occupying” anything. Instead, it is Benedict’s calm, consistent, and, above all, coherent engagement with the world of ideas that marks him out as very different from most other contemporary world leaders – religious or otherwise.

Benedict has long understood a truth that escapes many contemporary political activists: that the world’s most significant changes don’t normally begin in the arena of politics. Invariably, they start with people who labor – for better or worse – in the realm of ideas. The scribblings of Jean-Jacques Rousseau helped make possible the French Revolution, Robespierre, and the Terror. Likewise, it’s hard to imagine Lenin and the Bolshevik seizure of power in Russia without the indispensible backdrop of Karl Marx. Outside of academic legal circles, the name of the Oxford don, H.L.A. Hart, is virtually unknown. Yet few individuals more decisively enabled the West’s twentieth-century embrace of the permissive society.

Read “Benedict XVI: God’s Revolutionary” by Samuel Gregg on Crisis.