Archived Posts 2012 - Page 110 of 160 | Acton PowerBlog

Blog author: jcarter
Tuesday, May 22, 2012

Nowhere in his article for The Atlantic does Joshua Foust use the “s” word.  But it’s obvious from the examples he mentions that the key to providing aid to Pakistan is applying the principle of subsidiarity:

. . . the most interesting project RSPN has done in rural Pakistan is a collaborative micro-healthcare insurance system. For very little money — $3.50 a year in some cases — poor people can get access to basic medical care (especially maternity care) and assistance if they face hospitalization.

A hyper-local focus on poor, isolated communities has created an unexpected way to provide previously unfathomable sorts of services to the poor at very low cost. The RSPN affiliates who provide microinsurance reach almost a million people, and at very little cost, by employing local community members for expertise, services, and administration.

This structure applies to much of what RSPN does: local projects, run by locals. It is a sharp contrast to even the ostensibly locally focused aid projects administered by U.S. and European NGOs and aid agencies, which focus on establishing a strong presence in capital cities and rely on expensive expatriate administrators. RSPN’s local focus carries significant spillover effects in its communities as well: providing opportunities and improving the quality of life makes those communities significantly better off as a consequence. The “brain drain” of young people leaving to find opportunity elsewhere is diminished, and with better health and finances they can develop themselves, without the distorting effect of foreign money.

Read more . . .

Order Defending the Free Market: The Moral Case for a Free Economy here.

Rev. Robert A. Sirico, President of the Acton Institute, is making the rounds in the national media promoting his new book, Defending the Free Market: The Moral Case for a Free Economy.

This morning, Father Sirico was on the air in the Decatur, Illinois area as the guest of Brian Byers of Byers & Company on WSOY AM:

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Next up, he took to the airwaves on the Great Voice of the Great Lakes, WJR Radio in Detroit, Michigan, as the guest of host Frank Beckmann:

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Rev. Sirico also made an appearance in Central Texas on The Lynn Wooley Show:

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We’ll keep you posted as Father Sirico makes more appearances to spread the word about his moral defense of the free market.

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

Wednesday, May 23, 6:30 p.m. EST: Book Signing at the Catholic Information Center in Washington, DC – live coverage from C-SPAN

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.

Is it “game-over” for so-called cafeteria or dissenting Catholics? In a Crisis Magazine article, Acton’s Samuel Gregg, Director of Research, says it is.

The demographic evidence for impending extinction is striking. The average age of members of female religious orders that are moving “beyond Jesus” into an alternative spiritual universe is over 70. This contrasts with those orders who joyfully embrace Catholic faith in all its fullness. They’re positively flourishing. Similarly, it’s very hard to find dissenters among seminarians – also growing in numbers – and priests below 50.

Gregg points to the internal crisis within “liberal” Catholicism: they’ve raised children who care little or nothing about the Church and therefore have no one to carry forth their banner, and their reliance on “feelings” to guide their efforts to change immutable truths.  They never learned reason, only skepticism.

To evangelize modernity, however, means Catholics not only need to understand but also critique it and convert it to the fullness of the truth of which the modern world is but a pale shadow. Fortunately, in the teachings of Vatican II, Paul VI, Blessed John Paul II, and Benedict XVI, we have a road-map for precisely such an engagement: a path obscured for decades by the dissenting generation’s equivocations and hang-ups. Embracing this way of proceeding is crucial, especially if the Church is to reach those nominal Catholics who are in many ways the victims of three generations of non-catechesis in the faith.

In the meantime, watch for escalating incoherence from dissenting Catholics as they fade from the scene. Judging from the “beyond Jesus” nuns’ reaction to some simple home-truths about just how far they have wandered from the Catholic faith, it won’t be pretty. But that’s all the more reason to pray for them. For no matter how great our intellectual and moral errors, the Truth can set anyone free.

Read more here.

The conditions under which the government transfers wealth are different than the conditions under which the church transfers wealth, says James R. Rodgers. Yet many Christian leaders are tempted to use the power of the state to do what is required of the church:

Ginning up donations, however, is the hard road. Given the imperative that the needy should be fed, how much easier it is to step around the church and the power of the Gospel, and instead to make a friend of violence. It’s all in service of a good cause, after all. With the magisterial sword, no need to change hearts and actions. We only need to threaten. What a temptation it is to call on magisterial violence to accomplish God’s work. I am not a pacifist, and therefore do not object to the sword in principle. But as with war, I think that use of the magisterial sword needs justification.

There is also the impact on the church. Once the move is made to the domain of the civil sword, it’s difficult for the church to go back. If the church has ceded responsibility for the needy to the state, then what’s the point of increasing contributions to the church? To be sure, there will always be interstices in government welfare, but filling in the cracks of the welfare state is hardly a stirring call.

Read more . . .

Blog author: jballor
Monday, May 21, 2012

For the next two weeks I’m privileged to be teaching a course on Christian ethics and contemporary culture at Farel Reformed Theological Seminary in Montreal, Quebec. This morning’s class focused on the issue of calling and the Christian life. We discussed some of the ways in which God’s call to follow Christ comes to different individuals in a variety of circumstances and in a variety of means.

As background, we read Alissa Wilkinson’s short essay, “Vocation Takes Patience.” Discerning God’s call takes patience, a virtue that can be in short supply during the long nights of doubt and worry.

In our discussion, we allowed for the possibility that God might make clear his purpose for someone’s life in dramatic fashion, such as that experienced by Augustine, “Take up and read.” But apart from such miraculous instances, we identified a couple of significant influences for helping us discern the shapes of our callings.

First, we discussed individual experiences, intuitions, and feelings. Very often God gives us a particular desire or disposition as a way of orienting us towards particular ends. Of course these are not infallible, and indeed often manifest the brokenness of sinful humanity. But our personality traits, our interests, and our passions are ways in which God can communicate his will for us.

Similarly God provides us with communities of influence, such as friends, family members, and fellow church members, who can provide perspectives on our own abilities and proclivities in insightful ways that we often cannot see for ourselves. God can work through the encouraging or challenging (or rebuking) word of a friend who sees what we cannot.

The discussion also touched on cultural expectations as significant. We often hear about ways in which business people feel disconnected from the church. But it is equally true, as one of the students observed today, that in the eyes of the world a career in law, business, or medicine or some other praiseworthy endeavor is expected. It is perfectly acceptable on the world’s terms to go to college to maximize earning potential. In such respects it is counter-cultural to pursue a career that might mean a smaller paycheck or lesser social status. The pastoral ministry can all-too-often fall into this category.

The dynamic of the sacred and the secular, and corresponding callings, also was threaded throughout the conversation today, and I expect this dynamic to provide some fruitful discussion over the next two weeks as well.

One of Frederick Buechner’s famous quotes has to do with discerning God’s call: “The place God calls you to is the place where your deep gladness and the world’s deep hunger meet.” What are some ways to discern what makes you glad and what the world needs?